Notes and Comments on the Book of Revelation
G. I. Williamson
The Apocalypse of John
Introduction
John writes to the churches of seven well-known cities of western Asia, and expressly declares that his revelation is of “things which must shortly come to pass.” Again, at the close (chap. 22:12,20) he says: “Behold, I come quickly”; “Yea, I come quickly.” The prophet, moreover, is admonished not to seal “the words of the prophecy of this book, for the time is near at hand” (22:10).
Surely, if words have any meaning, the events contemplated were impending in the near future when the book was written. This is in harmony with our Lord´s repeated declaration “This generation shall not pass away until all these things be accomplished” [Mt. 23:36, 24:34).
1. Daniel, Ezekiel, and Zechariah are especially made use of.
2. The number seven is notably prominent—as seven spirits, seven churches, seven seals, seven trumpets, seven heads, seven eyes, seven horns, seven plagues.
3. The numbers three, four, ten, and twelve are also used in a significant way, and where symbolical numbers are so frequently used we should at least hesitate about insisting on the literal import of any particular number.
Constant reference, therefore; should be had, in the interpretation of this book, to the analogous prophecies of the Old Testament.
PART I
Chapter 1
Immediately after the opening statements, salutation and doxology of vv. 4-6, the great theme of the book is announced: “Behold he is coming with the clouds, and every eye shall see him, and they who pierced him, and all the tribes of the land shall wail over him” (1:7).
— Let it be particularly noted that these words are appropriated substantially from our Lord´s discourse (Matt. 24:30): “Then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the land [The common English Version, “all kindreds of the earth” appears to have misled not only many common readers, but even learned commentators. No Hellenist of our Lord´s day would have understood pasai ai fulai thV ghV as equivalent to all nations of the habitable globe. The phrase is traceable to Zech. 12:12, where all the families of the land of.3 Judah are represented as mourning] wail, and they shall see the Son of man coming on the clouds of heaven with power and much glory.” — The words “they who pierced him” are from Zech. 12:10, and should here be understood not so much of the soldiers who nailed him to the cross, and pierced his side, as of the Jews, upon whom Peter charged the crime (Acts 2:23, 36; 5:30), and who had cried, “His blood be upon us and upon our children” (Mt. 27:25). To these Jesus himself had said: “Hereafter ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of heaven” (Matt. 26:64).
Having announced his great theme, the writer proceeds to record his vision of the A and W, the first and the last — an expression taken from Isa 12:4; 44:6; 48:12. The description of the Son of man is mainly in the language by which Daniel describes the Ancient of days (Dan. 7:9) and the Son of man (10:5,6). It also appropriates expressions from other prophets (Isa 11:4; 49:2; Ezek. 1:26, 28; 43:2).
— The seven golden candlesticks remind us of Zechariah´s one golden candlestick with its seven lamps (Zech. 4:2). The meaning of the symbols is given by the Lord himself, and the whole forms an impressive introduction to the seven epistles.
Chapters 2 & 3
These epistles are full of individual allusions, and show that there was much persecution of the faithful, and that a momentous crisis was at hand. The warnings, counsels, and encouragements given to these Churches correspond in substance with those our Lord gave to his disciples in Matt. 24. He warned them against false prophets, told them they should have tribulation, and some would be put to death, and the love of many would wax cold, but that he who endured to the end should be saved. In our remoteness of time we can hardly feel the force these epistles as well as those to whom they were first addressed.
Chapter 4
The prophecy of the seven seals is opened by a glorious vision of the throne of God (chap. 4), and with symbols taken from the corresponding visions of Isa. 6:1-4, and Ezek. 1:4-28.
The seer is snatched up to heaven and sees a vision pointing to the judgment which the Lord is going to execute for the benefit of His Church v. 1 - the command to go up = to be in the Spirit.4
— the fact that he is invited into the heavenly realm = it is not easy to attain understanding of heavenly things - one must be detached as it were from earthly cares and fleshly desires, and be given up to heavenly things
— “the things which must be done after these things” = not what always is, but the future as it follows what´s described in Ch. 2 & 3 v. 2 - almost like 1:10 to show that another vision here begins here
— “we have here a representation of, not the usual heavenly state, but an assembly of counsel and judgment, in which a decision is come to regarding the ungodly
— to this view we are led by Ch. 5, according to which all turns on the opening of the book with the 7 seals, which has respect to the punishment of the world for its enmity to God v. 3 -It is God´s infinite glory that is here displayed, his grace toward the Church, his punitive righteousness, all…fitted to inspire with courage the fainting souls of believers
— the jasper = holiness (cf. Ch. 21:11 & 22:5)
— the sardis = anger (red/fire, cf. Ezek. 1:4,27, and Rev. 8:2)
— the rainbow around the throne = that the judgment was to be an act of grace for the Church (Gen. 9:8-16)
— the twenty-four elders are seated within the circle of the rainbow (Hengstenberg) to show that the Church is the object of God´s grace and protection
— the rainbow is not just the symbol of grace, but of grace returning after wrath v. 4 - the 24 elders are a complete circle and they represent the whole Church (as is plain from 5:8-10 (and cf. 5:6,11; 7:11; 11:16; Mt. 19:28 and Rev. 3:21).
— the totality of the saints of the 0. & N.T. are here represented by their chiefs & their leaders
— there is only one Israel which is perpetuated in the Christian Church
— the thrones here are thrones of judgment, and the idea is that these.5 elect people join in the judgment with God
— white = the outshining of glory (Cf. Mt. 17:2, Lk. 9:29 etc) here it means that the righteous will shine forth in the splendor of their virtues v. 5 - the lightning, voices and thunders are re-intimations of the judgment about to begin
— never are thunders = praises but a standing figure of anger/ judgment
— these things are frightful and yet agreeable — frightful with respect to the enemies of God — agreeable with respect to his elect v. 6 - the sea denotes vastness, and thus against the flood of human wickedness stands the infinite ocean of divine wrath
— the meaning of the vision is interpreted as follows: (1) the purity of glass = “righteous and true are thy ways, Thou King of the saints”, (2) the clear and brilliant glitter of the crystal = “great and wonderful are your works, Lord God the Almighty: who would not fear You”
— this represents infinite measure, absolute glory, perfect justice (the Church cannot look into this deep sea often enough what is needed is to keep cease fixing the eyes on the flood of evil in the nations -and to fix them on this)
— the four beasts—or living beings are composite—they are symbolical of creation as subsumed under man's headship (to show that they are not angels) v. 7 - there is an old Jewish Saying that there are four that take the first place in this world (1) man among creatures - (2) the eagle among birds - (3) the ox among cattle - and (4) the lion among wild beasts
— Ezek. 1:5 says “and this is their appearance: they have the form of a man” - thus three are man-like except for the face, one is entirely man-like. In Rev. 4:8 & 19:4 these “fall down” with the elders to worship the Lamb—incongruous if some were quadrapeds v. 8 - the Cherubim here have not four wings, as in Ezek., but six like seraphim of Isa. 6. (Gen. 3:24; Ex. 25:18f; I Ki. 6:24; Ezek. 10:20,21)
— “the chief virtues are thereby indicated - reverence, humility, and obedience”.6
— the words ‘have no rest day and night´ = Psalm 19:3 v. 9 - “And when the beasts shall give…etc” = repeated activity
— they throw down their crowns = “it was in a way heavy and burden-some for them to wear their crowns in the presence of God. So lively was their feeling of their own littleness and unworthiness”
— it is peculiar to all, who truly reign with Christ, that conscious of their own unworthiness, they venerate with deepest reverence the majesty of God and of Christ; and wish to arrogate no glory and honor to themselves
— this celebration of God´s praise from the works of creation is intend-ed to awaken confidence in the Church in regard to the final victory of the righteous over the wicked -
— the doctrine of creation is cited here as a pledge for the completion of the Kingdom of God.
— if anyone holds fast by the doctrine of fiat creation he will be secure from doubts as to the completion of God´s Kingdom program
Chapter 5
Then appears in the right hand of him who sat on the throne “a scroll” sealed with seven seals (5:1). The Lion of the tribe of Judah, and the Root of David, is the only one who can open this book.
He is revealed as “a Lamb standing as though it had been slain, having seven horns and seven eyes.” His position is “in the midst of the throne” (v. 6) [Note: In chap. 22:1, it is called “the throne of God and of the Lamb.” The throne belonged to the Lamb as well as to God. [cf. 3:21].
— The eyes and horns are symbols of wisdom and power.
— The symbol of a slain lamb expresses the mystery of redemption.
— The position in the throne suggests heavenly authority
— All extol the Christ as the great Revealer of divine mysteries. v. 1 - The book records the sentence of God against the enemies of the church.
— it represents the decrees of God which are secret (Deut. 29:29 - cf..7 Dan. 12:8,9; Isa. 29:11)
— it is not a literal book—this is evident (later) from the fact that the contents are made known as each seal is removed. v. 2,3 - The book contains the decrees of God. To know these is only possible to one who is in such unity with God as to share his divine nature (Cf. Mt. 11:27). v. 4 - it seemed that matters were coming to an end with the Kingdom of God: the present was despaired of and the future was dark!
— John´s much weeping implies weakness of faith. It can only be understood [“I wept much”] by those who have seen great calamities in the church and have entered with fullest sympathy into her sufferings. “Without tears the Revelation was not written, neither can [it] with-out tears be understood.” Bengel v. 5 - by the overcoming here can only be meant the overcoming of the difficulties which stood in the way of opening the book.
— Opening the book signifies victory over sin and Satan through the Lord´s death and the shedding of blood. The opening of the book is therefore a reward for having finished the work of redemption.
— in Christ the race of David lives anew—and the tribe of Judah achieves its destiny or goal.
v. 6 - What the elder had announced to John is now in fact and reality exhibited to him!
— the Lamb was between God and the circle of elders because he is mediator between them.
— the Lamb was not dead now but one could see that it had once been slain
— horns = symbols of victorious power, and 7 = the perfection of strength
— the 7 spirits/eyes = shows that the Holy Spirit of God the Father is also the Holy Spirit of God the Son
— the Holy Spirit is here seen in the multiplicity of his operations.8 v. 7 - The secrets of the future can never be concealed from one who has the seven-fold Spirit of God. v. 8,9 - Note that the beasts and 24 elders fall down together before the Lamb, and they all have golden vials with the prayers of the saints
— the elders represent the whole church of the old & new Covenant
— the four beasts represent the redeemed creation as it finds its head-ship in man
— the subject of the new song is the new reality brought in by the opening of the book
— the kindreds, tongues and peoples reminds one of Gen. 10:5,20,31,32 and marks the territory of the conquest of Christ as co-extensive with the human race
v. 10,11 - The angels are around the throne, the beasts and the elders, and so they are not so near to God as man is! They are servants, we are sons.
v. 12 - The angels take a deep interest in our redemption (I Pet. 1:12)
— the eulogy here contains 7 items and is like the 10-fold eulogy of I Chron. 29:11,12. This shows that Jesus is rightly given the praise and honor that belongs to God alone.
v. 13 - Here all of creation, in distinction from the angels, joins in praising God and the Lord Jesus (Cf. Psalm 148)
— lifeless things praise God by their very existence
— the wicked too must render praise to God and His Christ by being subject to his punishment! v. 14 - And the personified living creatures of earth—under man´s head ship (symbolized by the 4 living creatures)—say ‘Amen´ to all this.
— they affirm it to be good
— and then the part of the creation that consitutes the church worships God (= as symbolized by the worship of the 24 elders)
Chapters 6-9
v. 1 - “And I saw when the Lamb. . .” = I was looking when the Lamb did this
— the first four seals apparently have a close resemblance and connection
— note too, that each is introduced by the cry ‘come´ from one of the living beings
— why? because they are representatives of the earth on which the judgments disclosed will be inflicted
— these are terrible to the world, but comforting to the Church
— The first four seals correspond to the symbols of Zech. 6:2-3, and de-note determinations of conquest, bloodshed, famine, and aggravated slaughter or mortality v. 2 - note that there is something special about the first announcement
— some MSS have kai ide [and behold] (here only) ‘come and see´ — all say, ‘and I saw, and behold!´ (a sign of something noteworthy)
— To understand the rider on the white horse as a symbol of Christ per se, as many do, and the other riders as symbols of war, famine, etc., involves the interpretation in confusion of imagery. If the first rider denotes a person, so should the others; but, according to the analogy of corresponding prophecies, we have here a fourfold symbol of impending judgment.
— It may be, however, that the first rider represents the Church going forth to conquer as empowered by Jesus Christ (Cf. Acts 1:1 and Mt. 28:18-20, Rom. 8:37 & 16:20, etc.)
— This corresponds strikingly with our Lord´s prediction of empire-wide gospel preaching (Mt. 24:14), wars and rumors of wars, falling by the edge of the sword, famines, pestilences, terrors, days of vengeance, and unheard of horrors.
It is confirmed by:
1) the similarity with 19:11,12 (here the beginning, there the end of the battle
2) the similarity with Zech. 1:7-17 where the chief horseman is identified as the Lord.10
3) the crown [stefanoV] is the crown of royal dignity (cf. Ps. 45 & Rev. 19:16)
4) the other horses only have significance as ‘another´ after what He does
— ‘conquering and to conquer´ = for victory and nothing but victory the object of the victory is the world as hostile to Christ
— the book is primarily for consolation for the Church. It´s courage is revived when it has the vision of this heavenly King before its eyes, as He is even now going forth to battle and to victory v. 3 & 4 - here is the threat of blood and discord
— one of the chief means whereby Christ subdues the antichristian world, breaking its might, confidence, and arrogance
— to see war and terror overspread the world is to see the hand of Christ and dawn of victory. v. 5,6 - black = the color of mourning/the balances = scarcity
— it´s not a complete famine: some things spared [as in 7th plague wheat, rye were spared—flax, barley were not (Ex. 9:31,32)]
— bad crops and scarcity = one of the scourges in the hand of Christ, by which he chastises unbelief and enmity against him and the Church (it continues through this era and it issues in his complete victory) v. 7,8 - the pale horse is an image of death
— it intensifies the disclosure of horse #2 & #3
— yet it´s only 1/4 of the human race = it´s not universal destruction it´s not the end of the race—it´s a measured chastisement (as in a great world war, for instance)
— all these limited judgments are directed to one point - chastening and breaking the pride of the enemies of the church, restraining their persecution, and converting those who are to be converted
— all that follows is really an aspect of his victory (a deepening disclosure of the means)
— there is no reason to take these as chronological.11 v. 9 - The fifth seal is a martyr-scene
— the blood of the souls crying from under the altar—slain for the Word of God (6:9-10). This = Jesus´ announcement that his followers would be put to death (Mt. 24:9; Lk 21:16).
— The white robes and the comfort given to the martyrs answer to Jesus´ pledge that in their patience they should win their souls (Luke 21:19), and that “whosoever shall lose his life for my sake and the Gospel´s shall save it” (Mark 8:35).
— here the impending provisional judgments are more frightful— catastrophes which bring that final judgment into view
— so much so that they must suggest the ominous certainty of a coming final judgment
— Hengstenberg says these souls are not (again) to be thought of as literal disembodied souls in the intermediate state (true as that idea is) but as ‘'the animal souls´ or blood of the martyrs, crying out as it were, in the sense of Gen. 9:5
— when John received this vision many had already been killed and the thought of the need for vengeance was strong—‘How long, O Lord´ would be the idea
— the white garment = symbolic of the heavenly glory which was to suffice until the time when the Kingdom of glory is consummated on earth
— but first they must wait until their full number is filled up (Cf. Mt. 23:35,36)—“if the completion were precipitately hurried, the precious opportunity would be denied those who come after us of saying, with Paul, 'I have finished my course. . .'
— But these souls wait only for “a little time” (v. 11), even as Jesus declared that all the martyr-blood shed from the time of Abel should be visited in vengeance upon that generation, even upon Jerusalem the murderess of prophets (Matt. 33:34-38).
— And then, to show how quickly the retribution comes—like the “immediately after the tribulation” of Matt. 24:29—the sixth seal is opened, and exhibits the terrors of the end (vv. 12-17).
v. 12-17 - the sixth seal
(1) first the calamity is described (in vv. 12-14). This description is completed in the number 7, divided by 4 and 3 —(1) the earthquake, (2) the sun becoming black, the moon as blood, and the stars falling,(3) the heavens disappearing, (4) the mountains and the islands moving out of their place. Notice the striking parallel between what is stated here and the Lord´s prophetic Discourse:
THE SIXTH SEAL THE OLIVET PROPHECY
1. “And behold, there was a great “And there shall be earthquakes earthquake” in various places” (Mt. 24:7)
2. “And the sun became black as ‘Immediately after the tribulation sackcloth of hair´ of those days the sun shall be darkened
3. ‘And the moon became as blood. ‘And the moon shall not give her light.
4. ‘And the stars of heaven fell unto ‘And the stars fell from heaven´ the earth.´
5. ‘And the heavens departed as a ‘And the powers of the heavens scroll when it is rolled together´ shall be shaken´ (Mt. 24:29)
6. ‘And the kings, etc., hid them- ‘Then they shall begin to say to selves…and said to the mountains, Fall on us: and to the mountains and rocks, Fall on us, and the hills, Cover us´ (Lk. 23:30). hide us…etc.´
— Can there be any doubt that John is referring to the same thing that our Lord was predicting?
(2) Then (in vv. 15-17) the impression that this makes on earth´s inhabitants is described.
— that things in vv. 12-14 are figurative proved from vv. 15-17 (in which we find our selves in the existing state of things)
— of the things that characterize the final hour - resurrection - tribunal of Christ (Mt. 25) - no word is said
— that this to be understood figuratively of a time of great tribulation is clear from what follows = men are still alive after the catastrophe - Christ's coming (parousia) is still future
Now to the details
v. 12 - earthquakes are natural symbols of the destroying omnipotence of God and precursors of approaching ruin (Cf Ps. 46:56 Hag. 2:6,22)
— the shaking of earth and heaven denotes the great changes in the.13 state of nations brought about by God´s omnipotent power
— it is not a literal darkening of the sun, moon, and stars but rather an indication of the state of mind of those who see the coming of God´s wrath on them is such a way as to picture things this way - Cf. Is. 5:30, Jer. 4:23, 15:9, Ezek. 32:7,8 Amos 8:9,10 [I noticed this phenomenon in the USA during World War II).
— since there is a regular use of this symbolism in the OT it would be against analogy of Scripture to take it in any other way here v. 13 - the stars are so natural an image of greatness and splendor of worldly rulers that the employment of them in this sense is found in almost all nations, and pervades Scripture (Cf. Nu. 24:7, Is. 34: 4,5, 24:21, 14:12, Dan. 8:10
— those who have been leaders in conflict with the Kingdom of God, in persecuting the Church, will first experience his avenging hand
— “…abuse of power must draw after it the shaking and the absolute loss of power” and in seeing this our eyes should see how the stars are falling from heaven by the hand of Jesus v. 14 - thus the heaven of v. 14 is the heaven of princes
— and the rolling up = the annihilation of the whole civil and ecclesiastical system of the empire under consideration
— thus, as vv. 12-14 describe what was done toward them, so vv. 15-17 describe how they were thereby affected
— Julian´s exclamation ‘O Galilean, Thou hast conquered´ was a fulfillment of our prophecy - so was the famous remark of Napoleon on the island where he was banished to die
Chapter 7
The painful concern, which could not fail to arise even in the faithful—on account of the judgments—is here met by a double consolation
(l) God holds over them His protecting hand, while war and terrors spread over the world (vv. 1-8)
(2) then, there is opened up a view of celestial glory which beckons after short tribulation.14
v. l - the winds have not yet moved = the judgments have not yet begun to take effect
— winds are symbolic of divine judgments effected (See Ezek. 1:4, Jer. 22:22, 49:36; Dan. 11:4)
— divine judgments were to break in from all sides but they were held in restraint by the four angels till the saints were placed in security
— the sea = the sea of men or nations (Cf. the sea of humanity visible on V-Day in Chicago, Il)
— the trees = kings, strong ones (cf. 8:7, 9:4 and Isa. 10:18,19, Dan. 4, Ezek. 31:3 etc)
— the hurting of the trees brings injury to those under its branches v. 2- Hengstenberg thinks the angel here = Jesus as in OT & 10:1, 18:1. This interpretation is favored here by (1) the authority he exercises over other angels; (2) the fact that he comes from the place of the rising of the sun (Cf. Lk. 1-78, Mal. 3:20); and (3) by the fact that he possesses the seal of God.
— Before the impending judgment falls the elect of God are sealed, and there appear two companies, (1) the elect of the twelve tribes (the Jewish-Christian Church), and (2) an innumerable company out of all nations and tongues (the Gentile Church) who washed their robes and made them white in the blood of the Lamb (ch. 7).
— This is the = of Jesus´ words: “He shall send forth his angels with a great trumpet-sound, and they shall gather his elect from the four winds, from one end of heaven to the other” (Mt. 24:31).
— the act of sealing would also show this to be Christ (2 Tim. 2:19 and SofS 8:6; Ex. 12:23 and Ezek. 9:3-6) + things are sealed either to (a) make them inaccessible, or (b) to confirm them. + here the sense of confirmation is more suitable. + it marks the elect of God as safe from the ominous threatening (9:4; 14:1; 22:4; also 13:16,17; 14:9; 16:2; 19:20 & 20:4) v. 4- the 144,000 is not a statistical but a theological (symbolic) number.
— The great multitude that no man can count can best be set forth in.15 this way: 12 is the signature of the Church (the 12 tribes, and the 12 apostles.); 1,000 is the number of fulness. + Note that the tribe of Dan is not named = this is not literal, and not literal Jewish + It does remind us that the tribes of Israel were the nucleus of the NT Church, but not in terms of mere fleshly genealogy. + but why Dan? Answer: because the Danites introduced false worship (Judges 8) = those of Israel but not true Israel are excluded v. 5- observe too, that Ephraim is omitted, and Joseph is listed. Why? Be-cause the Ephraimite Micah (Judges 18) first instituted the false worship which later passed on to the Danites.
— again note that Judah (who was 4th) is here first. Why? Because Jesus was from the tribe of Judah.
— observe, again, that Levi is demoted. Why? Because all are now prophets, priests and kings + there is, in other words, a basis in the original tribal set up: but there has also been a series of modifications + the principle is that in Christ differences of birth and external privilege are abolished. (Cf. Gal. 3:29) vv. 9-17 - the heavenly glory is now presented as an added consolation v. 9- the vast multitude is not NT only. (Cf. Gen 13:16, 15:5, Nu. 13:10
— symbolism taken from the feast of Tabernacles. Cf. Lev. 23:40 and Deut. 16:14,15.
— as people once expressed their salvation joy when Jesus the Savior rode through earthly Jerusalem, so now do the elect do so in the heavenly Zion (prophesied in Zech. 14:16) v. 10 - they are constrained to praise God greatly for His love and goodness and Christ for His atonement for them v. 11,12 - if the angels sing at the birth of Christ, how much more now?
— If at the conversion of one sinner, how much more now at their great Feast of Tabernacles.16 v. 13 - there was probably an unexpressed desire of John to know this. So the elder meets his desire this way (sometimes we need a question, before we understand our own deepest need). v. 14 - by ‘great tribulation´ we understand the plagues which bring with them troubles also for God´s elect
— oppression of the church by the world power= starting point and pole of the whole Bk. We see it here lying shattered and broken
— but here everything still wears much of a general character: the final catastrophe is only very weakly described by the profound silence of the lately so noisy world
— all bears the impress of a prelude to a general plan, which is after-ward to be followed up by further development — one that goes more thoroughly into the history of the world-power whose persecutions formed the immediate occasion of the writing of the book. The opening of the sixth seal brought John to the very verge of doom, and we might naturally suppose that the seventh would usher in the ultimate consummation. But it issues in the vision of the seven trumpets, which traverses a part of the same field again, and awfully portrays the signs, wonders, and terrors indicated by the symbols of the sixth seal [this is quite similar to the re-covering of the same prophetic ground in visions of Daniel]. Chapter 8 These trumpet woes we understand to be a symbolic picture of the fearful sights and great signs from heaven of which Jesus spoke
— the abomination of desolation, Jerusalem compassed with armies, and “signs in the sun and moon and stars; and upon the land distress of nations in perplexity for the roaring of the sea and the billows; men fainting for fear and for expectation of the things coming on the world” (Luke 21:25,26). [“…we view the contents of these visions as a general poetical representation of the great revolutions of nature connected with the appearing of the Lord…in which O.T. images, taken particularly from the narrative of the Egyptian plagues, lie at the foundation, and particulars should not be especially urged”]. Thus, the first four trumpet woes fall, respectively, on the land, the sea,.17 the rivers and fountains of water, and the lights of heaven, and the imagery is appropriated from the account of the plagues of Egypt, and from other parts of the Old Testament. These plagues do not ruin everything, but, like Ezekiel´s symbols (Ezek. 5:2), each destroys a third.
— Here we have another series of catastrophes, which bear the signature of the half and incomplete
— only at the 7th trumpet do we find ourselves at the same point that we were when the 7th seal was opened
— so the world-catastrophes here can only be parallel to the others
— this group, like the former, retains a kind of general character
— trumpets in the Bible are used (1) to summon the people of God together; (2) to signal destruction to enemies (Jericho) and (3) to announce the year of Jubilee (Lev. 25:13) —so the sound is exciting/joyful for Church, but frightful for world v. 2- to stand before God = to "behold the face of the Father in heaven" Mt. 18:10
— some angels are higher than others (Cf. Col. 1:16, 2:10 etc.) v. 3- in the first persecutions Christians prayed with great earnestness
— the altar is symbolic = to the altar of incense (Lev. 16:12)
— the prayer = Joel 2:17 or Ps. 9:19
— the fact that it stands before the Lord = the veil is now removed v. 4,5 - the connection between these prayers and the fiery indignation about to overtake the adversaries is indicated by the thunderings etc. = pre-intimations of the approaching revolutions on earth. v. 6 - the angels do not inflict the punishment - they merely announce it (except that in the 6th there is a direct angelic agency—but even in that instance the announcing angel is not involved directly). v. 7- concentrated in a great and fiery hail-storm John sees the desolations of war, which bursts forth
— the prototype was the 7th plague of Egypt.18
— to say "mingled with blood" = that they are emblems of war in its desolating and consuming power
— as it has respect to the whole world, this shows that we are not to limit it to any one single war
— the object of judgment is the whole world but only a third is destroyed = this is not the final judgment
— the trees = the high and mighty v. 8- the expression “like a great mountain” = not literal natural mountain. In OT mountains were symbolic of kingdoms
— in Zech. 4:7 the great mountain before Zerubbabel was the Persian Kingdom. It set itself against the temple (in Rev. 17:9 there are 7)
— the meaning therefore is the apostate world will be punished by war & conquest
— that it´s not exclusively the Roman Empire is seen in 17:15 where it is said to be “peoples and multitudes and nations and tongues”
— and the sea = mankind v. 10,11 - the star falls from heaven (i.e. ‘heaven´ causes them to fall)
— denotes the sudden unexpected nature of the occurrence
— the sea = masses of people - the rivers & waters an image of affluence, prosperity, success -
— the star contrasts with the wood cast into the bitter waters by Moses (for His own people God makes the bitter waters sweet; for the world, he makes the sweet water bitter)
— the fire = wrath and plunder v. 12 - the shining lights of heaven = the God´s favor shining on men just as the darkening symbolizes his anger and their withdrawal
— God's smiting is the cause, the darkening is the effect v. 13 - The last three trumpets are announced as signals of yet more severe woes (8:13).
— the English translation of v. 13 gives the impression that these woes are pronounced upon the world. But, as Milton Terry has said: “The.19 common English Version—“all kindreds of the earth” appears to have misled not only many common readers, but even learned commentators. No Hellenist of our Lord´s day would have understood pasai ai fulai thV ghV as equivalent to all nations of the inhabited globe. The phrase is traceable to Zech. 12:12, where all the families of the land [LXX h gh]of Judah are represented as mourning.” And J. Stuart Russell says: “The rendering of gh by earth instead of land, and of aiwn by world instead of age, have been most fruitful sources of mistake and confusion in the interpretation of the New Testament.” CHAPTER 9 Tormenting locusts from the abyss are introduced by the fifth trumpet
— they assume the form of a mighty army after the manner of Joel´s description (Joel 2:1-11), and are permitted to torment those who have not the seal of God upon them.
— They denote the unclean spirits of demons, which were permitted to come forth in those days of vengeance and possess and torment the men who had given themselves over to all wickedness. v. 1 - the star = a ruler, or one who has (or, better, had) a high position
— The star fallen from heaven, to whom is given the key of the pit of the abyss can scarcely denote any other than the Satan whom Jesus saw falling like lightning from heaven (Luke 10:18), and the names Abaddon and Apollyon are but symbolic names of Satan, the prince or chief of the demons]. It should be noticed also that in chap. 17:2 the fallen Babylon is described as having “become a habitation of demons and a hold of every unclean spirit, and a hold of every unclean and hateful
— the fact that it falls from heaven means that there is a supernatural background - “What the Lord says of his Kingdom, that it is not of this world, is true in a certain sense of all. All come down from heaven upon earth
— these are set by God in a fitting position where they have the opportunity of spreading through a wide circle the hellish spirit
— Was not some fact like this before the mind of our Lord when he spoke of the unclean spirit that took seven others more wicked than himself, and returned and entered the house from which he had been cast out? “So shall it be,” said he, “with this wicked generation” (Matt. 12:43-45)..20 v. 2 - the smoke = the hellish spirit that covers the earth
— the darkening of sun and firmament = sad and distressing times which come on the earth in consequence of this spread of error v. 3 - the body (material aspect) had a previous existence: but from hell comes the quickening spirit
— often invading hosts are compared to locusts in Scripture (Cf. Jud. 6:5 Jer. 46:23, 51:27).
— symbolically this shows warlike devastations
— destructive of trees and plants = effect on great persons and those under them v. 4 - the fact that it hurts only some while others are protected shows that it is not literal (i.e. believers are all exempted spiritually. They would not be literally) v. 5 - the effect of this 'woe' will be very great
— "The purpose of these demons is to emphasize sin and its pleasures and evil passions so that men follow them to the full, only to be tortured in the end by these same demons on the rack of pessimism and despair"
— doesn't mean that suicide is literally impossible: but that there will be a general, cultural, death-wish and yet life will continue
— [Describing the excessive impiety of these Jewish leaders, Josephus remarks: “No age ever bred a generation more fruitful in wickedness than this was from the beginning of the world.” “I suppose that had the Romans made any longer delay in coming against these villains the city would either have been swallowed up by the ground opening upon them, or been overwhelmed by water, or else been destroyed by such thunder as the country of Sodom perished by; for it had brought forth a generation of men much more atheistical than were those that suffered such punishments; for by their madness it was that all the people came to be destroyed [Whiston´s Josephus; Wars, bk. 5, chap´s 10:6, and 13:6.]” v. 7-11 gives a description of the symbolic locusts
— the key we find in Abaddon and Apollyon - it means destruction or destroyer (synonymous words)..21
— so it is really a picture of that which sets itself in opposition to Christ. It is power. It is force. It is lawless (hair as of women. Cf. I Cor. 11:14,15). Barbarian Parthians wore long hair. Was symbol in ancient times of people whose lust was uncontrolled.
— again we see this person as purely symbolic - like the Russian Bear - as a figure for the world system as it arrays itself against Christ (under many leaders) - “we wrestle not against flesh and blood, but against principalities and powers, etc.”
— and so we see this smoke as the influence of Satanic darkness in error, delusion, evil compulsions etc., as these things came upon the Jews in the last days—when the Jewish nation expired. v. 12 - the 6th trumpet now sounds and we have the second woe
— four angels bound in the Euphrates are loosed to execute God´s vengeance
— they spread over the land with an vast number of horsemen
— a third of the people (anqropoi) are destroyed - but there is still no repentance and so they must expect the final woe v. 13 - the voice comes from the altar - it is the place of the prayers of the saints
— they desire the loosing of the 4 angels - it is in response to their prayers that it happens
— these were bound by God's decree i.e. unable to move until he allows —these warlike hosts can do nothing, but what they are commissioned to do by God v. 14 - here, again, we quote Rev. J. Stuart Russell
— “It is in these crucial instances, which defy the dexterity of the most cunning hand to pick the lock, that we prove the power of our master key. Let us fix first upon that which seems most literal in the vision, ‘the great river Euphrates.´ That, at least, can scarcely be symbolical. There are said to be four angels bound, not in the river, but at, or on, the river [epi tw potamw]. The loosing of these four angels sets free a vast horde of armed horsemen, with the strange and unnatural characteristics described in the vision. What is the real and actual that we may gather out of this highly wrought imagery? How is it that these horsemen come from the region of the Euphrates? How is.22 it that four angels are bound on that river? Now it will be remembered that the locust invasion came from the abyss of hell; this invading army comes from the Euphrates. This fact serves to unriddle the mystery. The invading army that followed Titus to the siege and capture of Jerusalem was actually drawn in great measure from the region of the Euphrates. That river formed the eastern frontier of the Roman Empire, and we know as a matter of fact that it was kept by four legions, which were regularly stationed there. These four legions we conceive to be symbolized by the four angels bound at, or on, the river. The ‘loosing of the angels´ is equivalent to the mobilising of the legions, and we cannot but think the symbol as poetical, as it is historically truthful. But, it will be said, Roman legions did not consist of cavalry. True; but we know that along with the legionaries from the Euphrates there came to the Jewish war auxiliary forces drawn from the very same region. Antiochus of Commagene, who, as Tacitus tells us, was the richest of all the kings who submitted to the authority of Rome, sent a contingent to the war. His dominions were on the Euphrates. Sohemus, also, another powerful king, whose territories were in tbe same region, sent a force to cooperate with the Roman army under Titus. Now the troops of these Oriental kings were, like their Parthian neighbors, mostly cavalry; and it is altogether consistent with the nature of allegorical or symbolical representation that in such a book as the Apocalypse these fierce foreign hordes of barbarian horsemen should assume the appearance presented in the vision.” v. 15 - the preparation = God´s set and decreed time
— the word translated “mankind” is the Greek term anqropoV from which we get our term anthropology. It does not mean men/man in the masculine sense, but people of both genders. Here it does not refer to the whole of mankind, but the people of Judea. v. 16 - the number is enormous (two hundred million) excluding which symbolizes a vast number with seemingly invincible power. v. 17 - everything is symbolic of ferocity and destruction
— when the scourge of godless, humanistic government and the degeneration of life by Satanic delusion brings no repentance, then the Lord sends a terrible judgment by means of other nations.
— It would be like the Barbarian invasions of Rome etc.
— or, in other words, this world power is seen as a thing of which Satan is the moving Spirit, and yet God controls and uses it.23
— it is a judgment of God upon the unrepentant land and neither the calamities brought by the one, nor the judgments brought by the other, produce the requisite repentance
— and so we go on to the second part of the book which reveals the destiny of the Church (Cf. Lk. 12:32). Chapter 10 At this momentous point, and when we might naturally expect the seventh trumpet to sound, there is a pause, and lo, “another mighty angel” comes down from the heaven, “clothed with a cloud, and the rainbow on his head, and his face as the sun, and his feet as pillars of fire” (10:1).
— The attributes of this angel, and their correspondence with the description of the Son of man in chap. 1:13-16, point him out as no other than the Lord himself, [It is in accord with the habit of repetition common to apocalyptic prophecies that the Son of man should appear in this book under various forms. First the glorious Christophany of chap. 1, then as the Lamb with seven horns and seven eyes (v, 6), then as the mighty, rainbow-encircled Angel of this passage (10:1), then as Michael (12:7), and again as a Lamb (14:1), and as the Son of man on a cloud (14:14), then as the rider on the white horse (19:11), and finally as the Judge sitting on a great white throne (20:11). Thus the Apocalypse of Jesus Christ fittingly reveals him in manifold aspects of his character and glory. So, also, on the other hand, the arch-enemy, or antichrist, appears under various forms of manifestation, as Abaddon, or Apollyon, the angel of the abyss (9:11), the great red dragon (12:3), the beast out of the sea and out of the land (13:1,11), the scarlet-colored beast on which the harlot is sitting (17:3), the beast out of the abyss (17:8; comp. 11:7), and even the mystic Babylon considered as a habitation of devils (18:2)] and his lion-like cry, and the accompanying voices of the seven thunders, remind us of Paul´s prophecy that “the Lord himself shall descend from heaven with a shout, with voice of archangel, and with trump of God” (1 Thess. 4:16).
— This is no other than “the Son of man coming on the clouds of heaven with power and great glory,” which Jesus himself foretold as destined to come to pass in that generation (Matt. 24:30-34). His glorious appearance seems like a prelude to the sound of the last trumpet, but the delay is not to defer the catastrophe, but to furnish an opportunity to say that with the voice of the seventh angel the mystery of God is to be finished (vv. 6 and 7). In the next section (10:1-11:13) we have a kind of interlude prior to this.
— First, by symbolic action - then by an express word - a strong angel.24 announces that under the trumpet of the 7th angel, full and perfect realization of all of the promises made to the Church will be accomplished (vv. 2-7)
— Then he gives to the prophet a little book of painful contents, to enable him and the church to endure with a courageous spirit.
— He swallows the little book, and is thereby put in a capacity for uttering the prophecy which follows
— the Church (alas) has become subject to the power of the world, not only externally, but partly also internally. The elect, however, remain steadfast. And the Church is purged by God´s judgment v.1 - this strong angel must be Christ: because these attributes are not given to creatures (“I will not give my glory to another” Isa. 42:8)
— planting feet on the sea (i.e. the rest of mankind) and the land (i.e. Israel) indicates his approaching possession of both
— the fire images the consuming character of God
— the pillars = the omnipotence v. 2-7 meet the doubt and disquiet which the partly distressing contents of the little book elicit
— as the big book was sealed = none could explain God´s plan for the world and the Church´s victory over the world but Christ
— so the little book is now opened = the subject of which it treats is something that is self-evident (Luke 12:32) v. 3- the hostile character of the loud voice is made clear by comparing it with the roar of a lion (Joel 3:16 “The Lord will roar out of Zion”)
— the first beast rising out of the sea = the ungodly world power (which, at that time, was concentrated in the Roman Empire)
— the second beast rising out of the land = the ungodly regional power (and was preeminently an apostate Judaism) v. 4 - an intelligible speech is attributed to the thunders—otherwise it would have been impossible to write what they spoke
— the meaning is seen in Dan. 8:26 and 12:4 and 9—there it was permanent, here it is only a temporary keeping secret.25
— the reason is that the basis for understanding it is yet wanting
— hence the injunction not to seal = fulfillment would soon illuminate the meaning vv. 5-7 - the oath forms a commentary on the meaning of the planting of the foot on earth and sea -
— He (who made heaven and earth) will not be satisfied with less than complete victory and dominion over the land (of Israel) and the sea (the Gentile world)
— the object of the oath is that no more delay will be allowed
— the mystery is the realized dominion of Christ (all of this was to give John consolation, only then was he given the little book with its pain-causing contents) v. 8- from Ezek. 2:8f we see the analogy.
— From this we expect that (1) the little book will be mournful in nature, and (2) it will have to do with the fate of the world, but also the church because of what God does in judging the world. v. 9 - cf. Jer. 15:16 even the most bitter divine truths have (for a spiritually minded man) a joyful and refreshing side
— sweetness is attributed to the mouth because this is the organ of God´s spokesman, the prophet
— but in contrast to this special function is the fact that the prophet (John), as a member of the Church, therefore suffers with it!
— what is said here of John in a sense applies to all, and especially teachers of the Church = we too must eat and even swallow, not just Bible texts we like, but all of it, even if it causes us pain. v. 11 - He who has received and eaten must prophesy just as he who has not eaten can not prophesy!
— to this command to prophesy corresponds the activity described in 11:1-13 which falls into two divisions: (1) vv.1 & 2 gives the promise that the faith of the elect will not fail, and (2) vv. 3-13 certifies uninterrupted continuance of the office of witnessing.26 Chapter 11 The measurement of the temple, altar, and worshipers (11:1), and the treading under foot of the holy city 42 months (3 1 / 2 years = time, times, and a half a time) = that the whole will be given over to desolation.
— This, again, corresponds with our Lord´s words (Luke 21:24): “Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled.” Judging from the analogy of the language of Daniel, the “times of the Gentiles” (kairoi; comp. Luke 21:24, with the LXX and Theodotion of Dan. 7:25; 11:7) are the “time, times, and half time” during which the destructive siege was to continue, and the city trodden without and within. During these same times the two witnesses prophesy within the doomed city. (Chap. 2;1,3)
— but who (or what) are we to understand the two witnesses to be? One commentator says: “The allusion to Zech. 4 may suggest that these were two notable persons who alone remained in the city after the other Christians had fled. These thus became the sole representatives there of the Christian Church.” The author of the Parousia gives several plausible reasons for supposing that they were none other than James and Peter—the apostles of the circumcision, who abode in Jerusalem to the last. [See the Parousia, pp. 430-444].
— My own view is that we should not take this reference to be a direct and literal reference to two individuals. The reasons are: (1) This is against the consistent symbolic character of the book. (2) v. 8 reads “And their dead body [to ptwma] (is) in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified.” If John intended to identify two literal men he would hardly refer to the two of them as having only one body. If, however, he intended some collective sense - such as the Jewish and the Gentile believers as a unity - he could indeed personify them in this way. This we believe to be the correct understanding. It was in Jerusalem that both were the subjects of persecution and even martyrdom (Cf. Acts 7 & 8).
— With this revelation, which stands as an episode between the sixth and seventh trumpets, we are the more fully prepared to feel the tremendous significance of the last trumpet. In that lingering hour of the sixth trumpet—an awful pause before the final blast—“There was a great earthquake, and the a tenth part of the city fell.” [We could cite from Josephus an almost literal fulfillment of these words. (See Josephus, Wars, bk. 4, ch. 4:6, and ch. 5:1.) ] v. 1- the Church appears under the symbol of the temple
— the temple proper = the truly spiritual
— the outer court = those who are superficially affected
— the import of measuring is determined by the opposite throwing out—where the measuring line ceases there the abandoning begins
— the overflowing of the Church by the world brings it to pass that from many, who have not, shall be taken away even that which they have
— “Let any one read, for example, what Eusebius has written at the beginning of his eighth Book on the Diocletian persecution! A great degeneracy in the Christian Church preceded it—many were shaken by it—many more made shipwreck—yet true believers remained steadfast, and the Church was built up…”
— this is the first (and main) point: that the Church will continually abide v. 3-13 - the second is that even in times of most profound darkness etc., the witnessing office and possession of the gifts of the spirit will be perpetuated in her
— for all who feel themselves to be weak, there is much consolation in this “I will give to my two witnesses”
— but at the same time it points to the heavy responsibility + these = ideal persons - personify the work of witnessing (concretely realized in a multitude of faithful Christians) + why two? - because of the law of Moses (cf. Ex. 7:15-25 - the two Moses & Elijah with Jesus etc. These are designated as olive trees and lamps because light and source of light are concentrated in them, and it is by faithful witness that the Temple of God (the true Church) is preserved. “You are the light of the world…”).28 vv. 5,6 - what Moses and Elijah had done separately, is here said to be done by these two witnesses at once
— as Christ is both Lamb and Lion - so the faithful witness of the true Church is a two edged sword
— whatever therefore strikes against Him (and his witnesses) in a hostile manner, shall be destroyed by Him in vengeance as by a consuming fire v. 7 - they shall only be overcome when they have finished their testimony, when God has no further need for their service, and when their death can produce more fruit than their life. And, on their overthrow and death, glorification follows!
— they die only to be glorified (If this were rightly considered how it would banish fear - and foolish concessions!)
— the beast here denotes the ungodly heathen state — hence the pain, mockery, death etc., as they share the reproach of Christ v. 8 - the great city = Jerusalem. But the honorable name is not used be cause it is reserved for a better occasion. (We have here not literal Jerusalem but the church as degenerate—as over against the purified new Jerusalem. As the Lord was literally crucified in the city of Jerusalem so spiritually he was crucified afresh in the corrupt church [Cf. Heb. 6:4-8).
— the degenerate church has a share in the guilt of killing the witnesses, as formerly it had a part in the death of our Lord)
— The 3 1 / 2 days are in imitation of the history of Jesus, whom his faithful servants must follow - as it also indicates the transitoriness of the world´s victory
— God´s true Church has no weapon but the Word
— the power of it is such as to torment the ungodly (there is this evidence always if we are faithful) v. 11,12) - The form in which the triumph of the witnesses is described after their apparent defeat is (again) taken from Christ´s history
— ascent to heaven followed crucifixion - in a sense recapitulated in us.29
— we see this concretely in the recurring victory of truth (men who were seen as vile in their day - Athanasius, Calvin, Machen - but are honored now even in the world - while those who were honored then are now despised) v. 13 - It´s the great privilege of the church that while she may be chastened she´s not given over to death
— however frightful these times may appear the result is that her true members always give glory to God
— BUT there are heavy judgments (not only on the world, but also on the visible Church)
— it is this that brings the spirit of repentance (Hengstenberg argues against literal temple etc. on grounds that Jew and Gentile are nowhere separated in this book)
— one olive tree = people of God (Ro. 11) and stands from first to last for the true Israel of God from which the false seed is excluded and into which believers from among the heathen are adopted
— the position of the two witnesses becomes incomprehensible if vv. 1 & 2 are not referred to the Christian Church. They are equally hated by the world power and by the degenerate holy city “which spiritually is called Sodom and Egypt, where also our Lord was crucified.” v. 14,15) - If prayers of saints cause the appearance of the angels with 7 trumpets, it can be no other than these saints who here triumph and give thanks, when the work of the 7 angels is complete
— this province, which has long been in enemy hands, has at last been finally recovered: it is possessed by the Lord and his anointed vv.16-18 - the saints thank Him that He has come
— it is not the existing government of the Lord which is here spoken of but a new and glorious revelation of His supremacy
— note emphasis on small = encouraging the weak and the unworthy v. 19 - the temple is only opened after the veil is removed
— “lightnings, noises, thunderings, an earthquake, and great hail” =.30 symbols of judgment on the ungodly counterpart below
— The imagery has allusion to the trumpet signaled fall of Jericho. So, “quickly” (11:14) the last trumpet sounds, and great voices in the heaven say “The kingdom of the world is become our Lord´s and his Christ´s, and he shall reign unto the ages of the ages” (v. 15). The old aeon has passed, the new one has begun, and the heavenly host shout a paean of triumph. The blood of the souls that cried from under the altar (6:10) is now avenged, and those prophets and saints receive their reward (11:18).
— The old temple disappears and the new (and final) temple of God in heaven opens, revealing the long-lost ark of the covenant (v. 19), which is henceforth accessible to all—Jew and Gentile alike—who are washed in the blood of the Lamb. PART II The second part of Revelation (Chaps. 12-22) is not a chronological sequel to the first, but travels over the same ground again. The two parts have a relation to each other somewhat like the dream of the great image and the vision of the four beasts in the Book of Daniel. They cover the same field of vision, but view things under different aspects.
— The first part exhibits the terrible vengeance of the Lamb upon his enemies, as if contemplating everything from the idea of the king “who sent forth his armies and destroyed those murderers, and burned their city” (Matt. 22:7).
— The second part presents a vivid outline of the struggling Church passing her first crisis, and rising through persecution and danger to triumph and glory. Thus the same great struggles and the same fearful catastrophe appear in each part, but under different symbols. Chapter 12 v. 1 - By the woman we understand the apostolic Church
— the man-child (v. 5) represents her children, the adherents and faithful devotees of the Gospel. The imagery is taken from Isaiah 66:7,8. These are the children of “the Jerusalem which is above,” and which Paul calls “our mother” (Gal. 4:26). The statement that this child was to rule all nations with a rod of iron, and be caught up to the throne of God, has led many to suppose.31 that this is a literal reference our Lord Jesus Christ himself. But the language of the promise to the church of Thyatira (chap. 2:26,27), and the vision of the martyrs who live and reign with Christ a thousand years (chap. 20:4-6), show that Christ´s faithful martyrs, whose blood was the seed of the Church, are associated with him in the authority and administration of his Messianic rule. v. 3 - The dragon is the old serpent, the devil, and his standing ready to devour the child as soon as born is an image appropriated from Pharaoh´s attitude toward the infant Israelites (Exod. 1:16).
— Michael (meaning “who is like God?”) and his angels (or messengers) are symbolic names of Christ and his apostles.
— The war in heaven was fought in the same element as that in which the woman appeared, and the casting out of demons by Christ and his apostles was the reality to which these symbols point (Cf. Luke 10:18; John 12:31).
— The soul-conflicts of Christians are similar. [Paul fully recognized the spiritual and demoniacal character of the Christian´s struggle when he wrote: “Our wrestling is not against blood and flesh, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places” (Eph 6:12). Such conflict = war in heaven]. v. 13ff - The flight of the woman into the wilderness = the scattering of the Church by reason of persecution (Cf. Acts 8:1)
— the flight of the church in Judea that Jesus authorized when his disciple´s were to see the signs of the end (Mt. 24:16; Lk 21:21). Chapter 13 v. 1 - Being cast down from the heavenly places, the dragon stood on the sea shore, and next reveals his power by means of a wild beast, seen as coming up out of the sea (13:1). v. 2 - This beast combines features of a leopard, a bear, and a lion—the first three beasts of Daniel´s vision (Dan. 8:4,6). The dragon imparts to this beast all the malignity, blasphemy, and persecuting violence which characterized Daniel´s fourth beast at the appearance of the little horn (Cf. Dan. 7:7,8). Here we note the particulars of the description:—.32 1. The beast comes from the sea. 2. He has 7 heads, and 10 horns, with 10 diadems upon his horns. 3. He bears names of blasphemy upon his heads. 4. He unites the characteristics of the beasts seen by Daniel (ch. 7). 5. It is invested by the dragon with his delegated power. 6. One of its heads is mortally wounded; but the wound is healed. 7. It receives the homage of the whole world. 8. Divine honors are paid to it. 9. It blasphemes God, and wars against the saints. 10. The duration of his power is limited to 42 months (3 1 / 2 years). 11. Its number is ‘the number of a man,´ and is declared 666. (In ch. 17 other particulars are added to complete the description of the beast, but they don´t make discovery of his identity easier.) 12. He was, and is not, and shall again come (Cf. ch. 17:8). 13. He ascends out of the abyss, and goes into perdition (ch. 17:8). 11. He is a king: one of seven, and yet the eighth (ch. 17:11).
— This beast we understand to be the Roman Empire, especially as represented in Nero, under whom the Jewish war began, and by whom the woman´s seed, the saints (Cf. 12:17, and 13:7), were most bitterly persecuted. His rising out of the sea = a foreign power from Jewish viewpoint The 7 heads & 10 crowns = fulness of power and universal realm Names of blasphemy = he/it claims divine prerogatives One of the heads being wounded = violent end of one of Nero
— He was the very ncarnation of wickedness…and corresponds in every essential feature with the man of sin, the son of perdition, of.33 whom Paul wrote to the Thessalonians (2 Thess. 2:3-10). “More like a wild beast than a man, he glutted his bloodthirsty propensities with the murder of his brother, his mother, and his wife.” He also set fire to the city of Rome and then blamed the Christians for it. He made himself a slave of the most brutal passions, and arrogated to himself the claim of deity. 1. It is evident that the writer considered that he was giving sufficient data for the identification of the person intended. He meant not to puzzle, but to enlighten, his readers. 2. It is equally evident that the explanation does not lie on the surface. It requires wisdom to understand his words: only one “who has understanding” is competent to discern the meaning. 3. It is plain that what he intends to convey to his readers is the name of the person identified with the beast. His name expresses a certain number (or, the letters forming his name, when added together, amount to a certain numerical value). 4. The name or number is that of a man,—i.e. it is not literally a beast, or evil spirit, or abstraction, but a person, a living man. 5. The number which expresses the name is, in Greek characters, x x s or in numerical value 600 + 60 + 6. We have already, on other grounds, arrived at the conclusion that beast is intended is the Roman Empire, of which the reigning emperor at that time was Nero. It is his name, therefore, that ought to fulfil—not indeed obviously, nor without some research, yet—satisfactorily and conclusively, all the conditions of the problem. That emperor´s name could be written in three ways, according as it was expressed in one or other of the three languages: in Latin, Nero Caesar; in Greek, ; and in Hebrew, rsq nwrn and it is in Hebrew that the mystery is solved. n = 50 q = 100 r = 200 s = 60 w = 6 r = 200 n = 50 v. 11 - Along with this another beast was seen coming up out of the land having two horns like a lamb. It is only a satellite—alter ego and representative—of the first beast, and exercises its authority.
— If our conclusions as to the identity of the first beast are correct, it ought not to be difficult to discover who/what is intended by the second beast. In many respects there is a strong resemblance between them: they are of the same nature—though one is supreme and the other subordinate; but there are also points of difference.
— We here list the various particular characteristics:— 1. The second beast rises up from the land (thn ghn in the Greek). 2. It only has two horns and they have a lamb-like appearance. 3. It speaks, however, like a dragon. 4. It is clothed with the delegated authority of the first beast. 5. It compels men to pay homage or worship, to the (first) beast. 6. It pretends to exercise miraculous powers. 7. It rules with tyrannical force and cruelty. 8. It excludes from civil rights all who refuse submission to the beast. In interpreting the meaning of this second beast the following seems clear: 1 - Its rising out of the land, while the first beast rises out of the sea, means that the second beast is a domestic or home authority ruling in Judea [the land], while the other is a foreign power. 2 - Its having two horns like a lamb, while the first beast has ten, means that its sphere of government is small, and its power limited, compared with the other. 3 - That it speaks as a dragon or serpent, denotes its crafty and deceitful character. 4 - Its being clothed with the authority of the first beast indicates that it is Rome´s official representative and delegate in Judea. 5 - The conclusion, then, is that this represents the sad fact that the government of the province of Judea was a puppet of Caesar.
— Judea was ruled by procurators, and two procurators specially noted.35 for their tyranny and oppression, Albinus and Gessius Florus. (See Josephus, Ant., book 20, Chap. 9:1, and chap. 11:1. Wars, book 2, chaps. 14 and 15). It is a well known fact that the Christians of this period were required to worship the image of the emperor or die, and the procurators were the emperor´s agents to enforce this measure. [It is strange that learned critics will turn, with an air of contempt, away from an explanation of the “image of the beast” so natural and simple as that given above, and find satisfaction in such fancies as that this image denotes the images of saints set up in papal churches (Faber); or the pope considered as the idol of the Roman Church (Newton, Daubuz); or the temporal power of the pope, and the patrimony granted by Pepin in A. D. 754 (Glasgow); or the papal kingdom or hierarchy which the priesthood established (Lord); or the empire of Charlemagne, regarded as the image of the old heathen Roman Empire (Bede); or the pope´s decretals (Osiander); or the Inquisition (Vitringa); or the papal General Councils of Western Europe (Elliott)].
— Thus the second beast is appropriately called “the false prophet” (ch´s. 16:13; 20:20), for its great work was to turn men to blasphemous idolatry. It should also be remembered that the Jewish heirarchy was then in complete submission to Caesar (Cf. Jn 19:12,15; Lk 23:2). Chapter 14 This vision of Mount Zion is a glorious contrast to the preceding revelations. It reveals the heavenly side of this period of persecution and trial, and sets it forth in seven exhibitions: 1) First is seen the Lamb on Mount Zion (the heavenly Zion), and with him are the thousands of his redeemed Israel in great glory (vv. 1-5). These are the woman´s seed who were caught up to the throne of God (12:5), but are now seen from another point of view. 2) Next follows the vision of flying angel bearing eternal good tidings to every nation (vv. 6,7). This is done in spite of the dragon and his agents. While the dragon, wielding the forces of empire, seeks to annihilate the Church, the true children of the heavenly Jerusalem are caught up to be with Christ in glory; and the Gospel is still preached in all the world, accompanied by warning and promise. Thus the saints triumph “on account of the blood of the Lamb, and on account of the word of their testimony” (chap. 12:11). 3) Then an angel, in anticipation, announces the fall of Babylon the great (v. 8), followed by another angel, 4) He warns men not worship the beast or his image (vv. 9-12). 5) Then a voice from heaven pronounces them blessed who die in the Lord from henceforth (v. 13); as if from that eventful epoch the dead in Christ should enter at once into a rest which the dead of the previous life could not know. 6) The sixth scene depicts the Son of man as wearing a golden crown, holding a sharp sickle in his hand (vv. 14-10). With this soon appears another angel having a sharp sickle, and the land was reaped, and the winepress, trodden without the city, spread rivers of blood that seemed to deluge all the land. (This is but another picture of the same great catastrophe, seen from another point of view). Chapters 15 & 16 The vision of 7 vials (fialaV, bowls) full of God´s wrath—called 7 last plagues (ch´s 15,16)—is but another symbol of the 7 trumpet-woes (of ch´s 8-11), with which they minutely correspond. Note the parallels: The Trumpets The Vials 1. Plagues poured on the land Plagues poured on the land 2. Affects the sea, which becomes Affects the sea, which becomes as blood as blood 3. Affects the rivers & fountains Affects the rivers & fountains 4. Affects sun, moon & stars Affects the sun 5. The abyss (seat of beast) opened The abyss (seat of beast) opened Men tormented Men tormented 6. Angels at Euphrates loosed to Angels at Euphrates loosed to muster hordes of cavalry muster for battle of great day 7. Catastrophe, judgment, the K- Catastrophe, proclamation of the dom proclaimed. Terrible phen- end. Awful natural phenomena omenon—voices, thundering, & voices, thundering, and an earthquake earthquake These are duplicate visions of these terrible judgments—like the double dream of Pharaoh they show these things as established by the Almighty, and that he will shortly bring them to pass (Gen. 40:32). Chapters 17 & 18.37 The great majority of interpreters have held it almost self-evident that the Babylon of the Apocalypse is, and can be, no other than Rome, the empress of the world in the days of John, and since his time the seat and centre of the most corrupt form of Christianity and the most overshadowing spiritual despotism that the world has ever seen. It is thought to be placed beyond question by the apparent identification of the harlot in the vision, as the “city of the seven hills” and “that great city which reigns over the kings of the earth (the Greek: thn ghn should be translated “the land”).” It will seem presumptuous as well as hazardous to challenge such a long-standing view. Nevertheless, it seems to us that there are such good reasons to challenge this that we can´t ignore them—here they are: 1) - There is an a priori presumption of the strongest kind against papal Rome being the Babylon of the Apocalypse. To wander into all ages and countries to interpret these visions is forbidden by the express limitations laid down in the book itself. 2) - On the other hand it is to be expected that great prominence would be given in the Apocaypse to Jerusalem. If Revelation is only a reproduction and expansion of our Lord´s prophecy on the Mount of Olives, we would expect to find the same things and it would be as unreasonable to look for papal Rome in Revelation as it would be to look for it in our Lord's prophecy. 3) - It deserves particular attention that in the Apocalypse there are two cities, and only two, that are brought prominently and by name into view by symbolic representation. Each is the antithesis of the other. The one is the embodiment of all that is good and holy, the other the embodiment of all that is evil and accursed. We believe these two contrasted cities are the new Jerusalem and Babylon the great.
— There is no room for doubt as to what is signified by the New Jerusalem: it is the city of God, the heavenly habitation, the inheritance of the saints in light. But what, then, is the proper antithesis to the New Jerusalem?
— Surely, it can be no other than the Old Jerusalem. In fact, this antithesis between the Old Jerusalem and the New is drawn out for us so distinctly by St. Paul in his Epistle to the Galatians. And this is the key to the interpretation of this symbol in the book of Revelation
— The apostle contrasts the Jerusalem which now is with the Jerusalem which was to be: the Jerusalem which is in bondage with the Jerusalem which is free: the Jerusalem which is beneath with the Jerusalem which is above (Gal. 4:25,26). New Jerusalem Old Jerusalem Heavenly Earthly Has foundations Non-continuing Builder is God Builder is man Yet to come Now is Comes from above Is from beneath Free In bondage Holy Wicked Bride Harlot 4) - If it is objected that other symbolic names have already been given to old Jerusalem (´Sodom and Egypt´ in 11:8) that is not a valid reason. All these names, Sodom, Egypt, Babylon, are alike suggestive of evil and of ungodliness, and proper designations of the wicked city whose doom was to be like theirs. (Note, as a parallel, the many symbols used to denote Christ in this book). 5) - It deserves notice that there is a title in the book of Revelation which is applied to one particular city par excellence. It the title “that great city” [In Greek: h poliV h megalh]. If, then, “the great city” of 11:8 designates ancient Jerusalem, it follows that “the great city” of ch. 14:8, styled also Babylon, and “the great city” of ch. 16:19, must also signify Jerusalem. By parity of reasoning, then, “the great city” [h poliV h megalh] in ch. 18:18, and elsewhere, must also mean Jerusalem. 6) - In the catastrophe of the 4th vision (that of the 7 mystic figures) the judgement of Israel is symbolized by the treading of the winepress. It also says “the winepress was trodden outside the city” (14:20). It follows that “the city” outside which the grapes are trodden is Jerusalem. The only city mentioned in this chapter is Babylon the great (v. 8). It must therefore represent Jerusalem. It is inconceivable that the vine of Judea should be trodden outside the city of Rome. 6) - In 16:19 it says “the great city” was divided into three parts by the unprecedented earthquake mentioned in v. 18. What great city ? Probably this is an allusion to the figure employed by the prophet Ezekiel in describing the siege of Jerusalem. (Ezek. 5:1-5.) The prophet is commanded to take the hairs of his head and beard, and, dividing them into three parts, to burn one part with fire, to cut another with a knife, and to scatter the third to the four winds, drawing out a sword after them; while only a few hairs were to be preserved, and bound in the skirt of his garment. Then follows the emphatic declaration— “Thus says the Lord God, This is Jerusalem.” It is fitting that in a prophecy so full of symbols as Ezekiel we should look for light on the.39 symbols in Revelation. And how vividly this tripartite division represents the fate of Jerusalem in the siege of Titus it is needless to say. lt is scarcely possible to imagine a more truthful deseription of the actual historical fact than that which is summed up in v. 12 of the same chapter:—“One third of you shall die by the pestilence, and be consumed with famine in your midst; and one-third shall fall by the sword all around you; and I will scatter another third to all the winds, and I will draw out a sword after them.” But whether this be an allusion to that vision or not, it makes no sense at all if applied to any other city. In what reasonable sense could Rome be said to be divided into three parts Is it Rome that comes into special remembrance before God? Is it to Rome that the cup of the wine of the fierceness of the wrath of God is given? This last figure ought to have suggested to commentators the true interpretation. It is a symbol appropriate to Jerusalem. “Awake, awake, stand up, O Jerusalem, you who have drunk at the hand of the Lord the cup of his fury; you have drunk the dregs of the cup of trembling and have drained it out ” (Isa. 51:17). 7) - But a weightier argument—we consider it decisive—against Rome being the Babylon of Revelation, and at the same time proving the identity between Jerusalem and Babylon, is that which is derived from the name and character of the woman in the vision. We´ve seen that the woman represents a city; a city called “the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified” (11:8). This woman or city is also styled a harlot, “that great harlot,” “the mother of harlots and abominations of the land.” This is an appellation familiar and well known in the Old Testament, but not at all appropriate or applicable to Rome. Rome was a heathen city, and consequently incapable of that great and damning sin which was possible, and, alas, actual, for Jerusalem. Rome was not capable of violating the covenant of her God because she was never the married wife of Jehovah. This was the crowning guilt of Jerusalem alone among all the nations. As Isaiah put it: “How is the faithful city become an harlot!” (1:21)
— The vision of Babylon the great (chapters 17,18) is an apocalyptic picture of the apostate Church of the old covenant.
— It is that murderess of prophets against whom Jesus uttered the terrible words of Matt. 23:34-36. From the beginning of the Roman Empire Jerusalem sought and maintained a heathenish complicity with the Caesars, and the empire became, politically, her dependence and support..40
— There was constant strife among ambitious rulers to obtain the so-called “kingdom of Judea.” Jerusalem was the chief city of that province, and is, therefore, properly said to “reign over the kings (not of the earth, and not over emperors and monarchs of the world), but of the land” (8:18). Its the same land (gh), the tribes of which mourn over the coming of the Son of man (chap. 1:7). [“The kings of the land,” who. in Ps. 2:2, set themselves against Jehovah and his Christ, are declared by the Apostle Peter to be such kings as Herod and Pontius Pilate (Acts 4:27). These, he declares, “were gathered together with Gentiles and peoples of Israel.” Josephus says: “The city of Jerusalem is situated in the very middle (of the land), on which account some have called that city the navel of the country. Nor indeed is Judea destitute of such delights as come by the sea, since its maritime places extend as far as Ptolemais. It was parted into eleven portions, of which the royal city Jerusalem was supreme, and presided over all the neighboring country as the head does over the body.”—Wars of the Jews, book 3, 3:5]. v. 12 -The language of the angel interpreter, even when ostensibly explaining the mystery, is manifestly enigmatical. Just as when, in chap. 13:18, he that has understanding is called upon to “count the number of the beast,” so here the clue to the mystery of the seven heads and ten horns is itself a riddle. “Here is the mind which has wisdom: The seven heads are seven mountains on which the woman sits” (v. 9). This probably refers, enigmatically, to manifold political supports or alliances, considered as so many seats of power or consolidated kingdoms, and called seven because of covenanted arrangements. The words which follow should read: “And seven kings there are,” not “they are seven kings,” that is, the mountains represent seven kings. [“The mountains,” says Glasgow, “are, like other terms, to be understood symbolically. If the woman is not literal, why should the mountains be so thought? And to call the woman a literal city, built on seven hills, is equally gratuitous, whether a Protestant says it of Rome or a Romanist of Constantinople.”] v. 12-18 - THE TEN HORNS OF THE BEAST These 'ten kings' have the following characteristics:— 1. They are satellites or tributaries of the beast, i.e. subject to Rome. 2. They are confederate with the beast against Jerusalem. 3. They are hostile to Christianity..41 4. They also become hostile to the harlot, and active in her destruction. 5. When John wrote these kings were not yet in power. 6. Their power was to be contemporaneous with that of the beast.
— we conclude that this symbol signifies the princes and chiefs who were allies of Rome and received commands in the Roman army during the Jewish war. We know from Tacitus and Josephus that several kings of neighboring nations followed Vespasian and Titus to the war. Tacitus speaks of the bitter animosity with which the Arab auxiliaries of Titus were filled against the Jews.
— notice one other feature in the vision. The woman is represented as sitting upon many waters,' and in the 15th v. these waters are said to signify peoples, multitudes, nations and tongues. We see this as a reference to the widespread dispersion of the Jews in the Roman Empire in the 1st Century. Jerusalem might truly be said, in a sense, to sit upon many waters (See Acts 2:5). Finally, let us note the following parallels from Revelation 13 and 17 as compared with 2 Thessalonians 2. The Man of Sin The Wild Beast of Rev. 13,17 “The man of sin…” v. 3 “Upon his heads names of blasphemy” 13:1 “Full of names of blasphemy” 17:3 “The son of perdition…” v. 3 “He shall go to perdition…” 17:11 “The lawless one…” v. 8 “Power was given to him to do what he will”13:5 “Who opposes & exalts him “There was given him a mouth speaking self above all that is called great things…and he opened his mouth God, or worshipped” v. 4 in blasphemy against God” 13:5,6 “So that he as God sits in the “And they worshipped the beast, saying, temple of God, showing him- who is like the beast?…and all the land self that he is God” v. 4 shall worship him” 13:4,8 “Whom the Lord shall con- “These shall make war with the Lamb, sume with the spirit of his & the Lamb shall overcome them” 17:14 mouth, and destroy with the (and compare 19:20) brightness of his coming” v. 8 “Whose coming is after the “And the dragon gave him his power”.42 working of Satan‚ v. 9 13:2 “With all power and signs “And he does great wonders so that he and lying wonders” v. 9 makes fire come down from heaven in the sight of men” 13:13 “And with all deceivable- “And deceives them that dwell in the ness of unrighteousness in land by means of those miracles which them that perish” v. 10 he had power to do in the sight of the beast” 13:14 “for this cause God will send “If any man worship the beast and his send them a strong delusion image…the same shall drink of the wine of the wrath of God” 14:9,10 Chapters 18 & 19 The fall of Babylon the great (“that great city”) is portrayed in glowing colors in chap. 18:1-19:10, and the language and imagery are appropriated almost wholly from the Old Testament prophetic pictures of the fall of ancient Babylon and Tyre.
— How notably strange it is that learned exegetes, who can see striking fulfillments of this prophecy in comparatively unimportant events of the politics and feuds of modern Europe and the papacy, are forgetful of such events as the following, which is only one of many similar pictures of woe given us by the Jewish historian.
— Describing the destruction of the temple Josephus says: “While the holy house was on fire everything was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity; but children and old men, and profane persons and priests, were all slain in the same manner; so that this war went round [to] all sorts of men, and brought them to destruction, and as well those that made supplication for their lives as those that defended themselves by fighting. The flame was also carried a long way, and made an echo together with the groans of those that were slain; and because this hill was high, and the works at the temple were very great, one would have thought the whole city had been on fire. Nor can one imagine anything either greater or more terrible than this noise; for there was at once a shout of the Roman legions, who were marching all together, and a sad clamor of the seditious, who were now surrounded with fire and sword. The people also that were left above were beaten back upon the enemy, and under a great consternation, and made sad moans at the calamity they were under; the multitude also that was in the city joined in this outcry with those that were upon the hill; and, besides, many of those that were worn away by the famine and their mouths almost closed, when they saw the fire of the holy house they exerted their utmost strength, and brake out into groans and outcries again: Perea did also return the echo, as well as the mountains round about [the city], and augmented the force of the entire noise. Yet was the misery itself more terrible than this disorder; for one would have thought that the hill itself, on which the temple stood, was seething hot, as full of fire on every part of it, that the blood was larger in quantity than the fire, and those that were slain more in number than those that slew them; for the ground did nowhere appear visible for the dead bodies that lay on it; but the soldiers went over heaps of these bodies as they ran upon such as fled from them.”—Wars of the Jews, Book 6. chap. 5:1.) The vision is fourfold: (1) An angel proclaims the awful ruin (18:1-3). He repeats the words already used in ch. 14:8, but which were used of old by Isaiah (21:9) and Jeremiah (2:8) in foretelling the ruin of the Chaldean capital. (2) Then another heavenly voice is heard, like the words of Jesus in Mt. 24:16, and the prophetic word which long before had called the chosen people to “flee out of the midst of Babylon, and deliver every man his soul” (Jer. 51:6; cf. 1:8; Isa 48:20; Zech. 2:6,7). (3) This call is followed by a woeful dirge over the sudden ruin of the great city (18:4-20). This oracle of doom should be closely compared with that of Isaiah and Jeremiah over ancient Babylon (Isa 13:19-22; Jer. 50,51), and that of Ezekiel over the fall of Tyre (Ezek. 26-28). (4) The violence of the catastrophe is next illustrated by the symbol of a mighty angel hurling a millstone into the sea, and the consequent cessation of all her former activity and noise (18;21-24). (5) After these things there is heard a cry of victory in the heavens—a notable contrast to the voice of the harpers and minstrels of the fallen Babylon, and all the servants of God are admonished to prepare for the marriage supper of the Lamb. (6) After the fall of “the Great Babylon” (Jerusalem) there follows a sevenfold vision of the coming and kingdom of the Christ (ch´s 19:11- 21:8). As in Matthew 24:29, “immediately after the tribulation of those days” the sign of the Son of man appears in heaven, so, immediately after the horrors of the woe-smitten city, the seer of Patmos beholds the heavens opened, and the glorious King of kings and Lord of lords comes forth to judge the nations and avenge his own elect. This great apocalyptic picture contains: (1) The parousia of the son of man in his glory (19:11-16)..44 (2) The destruction of the beast and the false prophet with all their impious forces (verses 17-21). This overthrow is portrayed in noticeable harmony with that of the lawless one in 2 Thess. 2:8, “whom the Lord Jesus shall take off with the breath of his mouth, and bring to naught with the manifestation of his coming;” and the beastly agents of Satan, like those of Daniel´s visions (Dan. 7:11), are given to the burning flame. (3) The destruction of the beasts to whom the dragon gave his power and authority (chap. 13:2,11,12) is appropriately followed by the binding and imprisonment of the old dragon himself (chap. 20:1-3). The symbols employed to set forth all these triumphs are surely not to be understood literally of a warfare carried on with carnal weapons (cf. 2 Cor. 10:4; Eph. 6:11-17), but they vividly express momentous facts forever to be associated with the consummation of that age, and crisis of ages, when Judaism fell, and Christianity opened upon the world. From that period onward no well-authenticated instance of demoniacal possession can he shown. (“We conclude,” says the author of The Parousia, “that at the end of the age a marked and decisive check was given to the power of Satan; which check is symbolically represented in the Apocalypse by the chaining and imprisoning of the dragon in the abyss. It does not follow from this that error and evil were banished from the earth. It is enough to show that this was, as Schlegel says, ‘the decisive crisis between ancient and modern times,´ and that the introduction of Christianity ‘has changed and regenerated, not only government and science, but the whole system of human life.´”— Parousia, p. 618.) (4) With the shutting up of Satan the millennium begins, a long indefinite period, as the symbolical number most naturally suggests, but a period of ample fullness for the universal diffusion and triumph of the Gospel (vv. 4-6). “The first resurrection” we take to be the same as that spoken of by Jesus in John 5:25. For it is written, “Blessed and holy is he who has part in the first resurrection, on such the second death has no authority,” for of such Jesus said, “neither can they die any more” (Luke 20:96).
— The premillenial idea of a restoration of all Israel at Jerusalem, and of Christ and his glorified saints literally sitting on thrones and reigning in visible material glory on the earth, are without warrant in this Scripture. Nothing is here said about Jerusalem, or the Jews, or the Gentiles. An indefinite number sit upon thrones and receive judgment. Among them those who had been beheaded for the testimony of Jesus have a most conspicuous.45 place, and thus they receive the reward promised in chap. 6:11. These now live and reign with Christ, not on the earth, but where the throne of his kingdom is, namely, in the heavens. (5) At the end of the millennium Satan is loosed, raises a hostile force— symbolized by Gog and Magog (comp. Ezek. 38,39)—and a fearful catastrophe ensues, resulting in the final and everlasting overthrow of the devil—the culmination of the prophecy of Gen. 3:15. This last conflict, belonging to a distant future, is rapidly passed over by the seer, and its details are not made known (verses 7-10). This is no doubt because there has been no revelation as to the times and the seasons of the parousia. (6) The last great judgment is next portrayed (verses 11-15), and is one and the same with that depicted in Matt. 25:31-46 and which will take place when the Son of man delivers over the kingdom to the Father (1 Cor. 15:24). The time and sequence of these events are unknown (See Matt. 24:36; Acts 1:7; 1 Thess. 5:1 etc.) (7) The last picture in this series is that of the new heavens and new land, and the descent of the heavenly Jerusalem (21:1-8). It corresponds with Matt. 25:34, where the king says to those on his right hand: “Come, ye blessed of my Father; inherit the kingdom prepared for you from the foundation of the world.” Here the glory of the righteous is put in striking contrast with the curse and doom of the wicked, and, it is finally said, “These shall go away into eternal punishment” (Matt. 25:46), so here, after the glory of the redeemed is outlined, it is added, as the issue of an eternal judgment: “But as for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part is in the lake that burns with fire and brimstone (Cf. ‘the eternal fire, prepared for the devil and his angels,´ Matt. 25:41), which is the second death.”
— It should be noticed how this last sevenfold apocalyptic vision (chap. 19:11-21:8) covers the entire field of biblical eschatology. The whole is rapidly sketched, for details would have transcended the purpose of “the prophecy of this book” which was to make known things which were to come to pass (chap. 1:1-3). But like the last section of our Lord´s discourse (Matt. 25:31-46), which introduces things running far beyond the time-limits of that prophecy, but which were to commence “when the Son of man should come in his glory;” so this sevenfold vision begins with the parousia (ch. 19:11), and sketches in brief outline the mighty triumphs and eternal issues of the Messiah´s reign..46 Chapter 20 We understand the millennium of Rev. 20:1-6, to be now in progress. It dates from the end of the Jewish age. The number is used symbolically for an indefinite aeon. It is the period of the Messianic reign, and the kingdom of the heavens, like the mustard seed and the leaven (Matt. 13:31-33), is passing through its gradual development. It may require many thousands of years.
— It is not in accord with either history or prophecy to believe that the Gospel of the kingdom of Christ will have for its historical period an era shorter than that required for its preparation. It is not probable that God would take 4,000 years to prepare the world for only 2,000 years of light. Chapters 21 & 22 There remains for our notice but one more great apocalyptic picture, the vision of the New Jerusalem. As in chap. 16:19, under the seventh and last plague, the fall of the great Babylon (old Jerusalem) was briefly outlined, and then, in chap. 17-19:10, another and more detailed portraiture of that “mother of the harlots and of the abominations of the land” was added, going over many of the same things again, so here, having given under the last series of visions a short but vivid picture of the heavenly Jerusalem (21:1-8), the apocalyptist, following his artistic style and habit of repetition, tells how one of the same seven angels (Cf. 17:1-4.and 21:9-11) took him to a lofty mountain, and gave him a fuller vision of the Bride, the wife of the Lamb.
— This wife of the Lamb is the woman of chap. 7:1, but she is here revealed at a later stage of her history, after the dragon has been shut up in the abyss. After the land has been cleared of dragon, beast, and false prophet, the seed of the woman who fled into the wilderness, the seed caught up to the throne of God, are conceived as “coming down out of heaven from God,” and all things are made new.
— The language and symbols used are appropriated mainly from Isaiah 55:17-56:24, and the closing chapters of Ezekiel. The great thought is: Babylon, the bloody harlot, has fallen, and New Jerusalem, the glorious Bride, appears. As the closing chapters of Ezekiel have been variously understood so this vision of the New Jerusalem has been explained in different ways. (1) According to premillenialists the future restoration of the Jews to Palestine, and the rebuilding of Jerusalem on a magnificent scale,.47 are here predicted. (2) According to others, the new heaven, new land, and new Jerusalem are but a symbolic recapitulation of the visions of chap. 20, for the purpose of fuller detail, and are to be understood as synchronizing with the period of the thousand years. (3) But most interpreters regard the prophecy as descriptive of the final heavenly state of the glorified saints of God. (4) Rejecting the first of the above named views (which represents the sensuous Ebionite conception of the kingdom of heaven, and magnifies the letter to the quenching of the spirit of Scripture), we may blend the two other interpretations.
— The words of Haggai 2:6,7, are acknowledged by the best interpreters to be a Messianic prophecy: “Yet once—it is a little while —and I will shake the heavens, and the land, and the sea, and the desert; and I will shake all the nations, and they shall come to the delight of all the nations, and I will fill this house with glory.”
— This prophecy is quoted and explained, in Heb. 12:26-28, as the removal of an earth and heaven which shall give place to an “immovable kingdom.” Is there any reason for believing this immovable kingdom to be other than that of which the Lord spoke in Matt. 16:28— “There are some standing here who shall not taste of death, till they see the Son of man coming in his kingdom”? The “glory of that latter house,” of which Haggai (2:7,9) spoke, was attained when Christ entered and taught within its courts; but the destruction of the second temple, and the shaking of “the heaven and the land” which it represented, prepared the way for the nobler temple of “his body, the fulness of him who fills all things in all” (Eph. 1:23). Of this body Christ is the head, the husband, and Savior (Eph. 5:23), having loved her and given himself for her, “that he might sanctify her, having purified her by the laver of water in the word, that he himself might present to himself in glorious beauty the Church, not having spot or wrinkle, or any such thing” (Eph. 5:26,27). This glorious Church is manifestly the same as the Bride, the wife of the Lamb, the holy city, New Jerusalem. It was necessary that the Old Testament visible Church should be shaken and fall and pass away, for its glory had departed; but in its place emerges “the whole assembly and church of the firstborn who are enrolled in heaven” (Heb. 12:23).
— If we allow the author of the Epistle to the Hebrews to guide us to a right understanding of the New Jerusalem, we will observe that the communion and fellowship of N. T. saints are apprehended as heaven begun on earth. It is altogether probable that this epistle was written after the Book of Revelation, and direct allusions to it are.48 apparent in the following passage: “You are come (proselhluqate, you have already come) unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem.” The Christian believer, when his life becomes hidden with Christ in God, has already entered into a communion and fellowship that never ceases. His name is enrolled in heaven. He dwells in God and God in him, and all subsequent glorification in time and in eternity is but a continuous and growing realization of the blessedness of the Church and Kingdom of God.
— In the vision of the New Jerusalem we have the last New Testament revelation of the spiritual and heavenly blessedness and glory of which the Mosaic tabernacle was material symbol. The “dwelling of the testimony” (twd[h ˆkvm, Exod. 38:21) and its various vessels and services were “copies of the things in the heavens” (Heb. 9:23), and Christ has entered into the holy places “through the greater and more perfect tabernacle” (Heb. 9:11), thereby making it possible for all true believers to enter “with boldness into the entrance way of the holiest” (Heb. 10:19).
— This entrance into the holy places and fellowships is realized only as “we draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and the body washed with pure water” (Heb. 10:22), and such spiritual access is possible to us now. The Alpha and the Omega, accordingly, says: “Blessed are they who wash their robes, that they may have the authority over the tree of life, and by the gates may enter into the city” (Rev. 22:14).
— This city is represented as a perfect cube in form (Rev. 21:16), and may therefore be regarded as the heavenly “Holy of Holies,” into the entrance way (eisodon) of which we may now approach.
— All this accords with the voice from the throne, which said. “Behold the tabernacle of God is with men, and he will tabernacle with them, and they shall be his people, and God himself shall be with them” (Rev. 21:3). Herein we discern the true antitype of the ancient tabernacle and temple, and hence it is that this holy city admits of no temple, and no light of sun and moon, for the Lord God, the Almighty, and the Lamb are its light and its temple (Rev. 21:22,23).
— Note that no cherubim appear within this Holy of Holies! Why? Because these former symbols of redeemed humanity in unity with creation are now supplanted by the innumerable company of Adam´s race, from whom the curse (kataqema, Rev. 22:3) has been removed, and who take their places about the throne of God and of the Lamb, act as his servants there, behold his face, and have his name upon their foreheads (Rev. 22:3,4)..49
— The New Jerusalem, then, is the apocalyptic portraiture of the New Testament Church and Kingdom of God. Its symbolism exhibits the heavenly nature of the communion and fellowship of God and his people, which is entered here by faith, but which opens into unspeakable fulness of glory through ages of ages.
— There is room for differences of opinion in the interpretation of particular passages and symbols in all the apocalyptic Scriptures. But attention to their general harmonies, and a careful study of the scope and outline of each prophecy as a whole, will go far to save us from the hopeless confusion and contradiction into which many by neglecting this method have fallen.
Conclusion
We are now prepared to note the unity and harmony of New Testament apocalyptic.
1. There is no contradiction between the teachings of Jesus, the Epistles of Paul, and the Apocalypse of John, touching the end of that age and the coming [parousia] of the Lord. They all agree that the end of that age was near at hand, and that the Lord would come [ercomai] on the clouds of heaven in his kingdom before that generation should pass away.
2. It is further evident that the coming [ercomai] of Christ on the clouds of heaven was premillennial, for that marked the formal assumption of the dominion and power and judgment which he will exercise until he has put all enemies under his feet (1 Cor. 15:25).
3. The final coming [the parousia] marks the end of this process when Christ will give over the kingdom to the Father, and God will be all in all. Between these two events the Messianic age intervenes. Its beginning was like the little mustard-seed, or like the stone cut out of the mountain without hands, but it grows, and rolls on, and will increase until it becomes a great mountain and fills all the earth. Its history and triumphs are probably still mainly in the future, and centuries will probably elapse before it reaches fullness of development.
4. When the Christ shall have put down all other enemies he will finally abolish death. At that hour “all who are in the tombs shall hear his voice, and shall come forth; those who did good unto a resurrection of life, and those who wrought evil unto a resurrection of damnation” (John v, 28). This bodily resurrection of the future is associated with the last judgment (Rev. 20:12-15).
5. Concerning that final manifestation of Christ—when he has completed.50 the work of redemption, and delivers over the kingdom to the Father— no signs have been revealed. Jesus himself told us plainly that even he did not know when it would occur. Our view of eschatology is therefore in serious trouble if we in any way seek to know “the times or the seasons” [Acts 1:7] which will mark the final end of human history.
The Rev. G. I. Williamson, is a semi-retired minister in the Orthodox Presbyterian Church. | Return to G. I. Williamson Home Page