Commentary on Revelation

E.W. Bullinger

About Commentary on Revelation by E.W. Bullinger

Commentary on RevelationTitle:

http://www.ccel.org/ccel/bullinger/apocalypse.htmlURL:

Bullinger, E.W. (1837-1913)Author(s):

Grand Rapids, MI: Christian Classics Ethereal LibraryPublisher:

F.H. Revell, 1909Print Basis:

Public DomainRights:

2003-06-10Date Created:

All; Bible; Theology;CCEL Subjects:

BS2825 .B83 1984LC Call no:

The BibleLC Subjects:

New Testament

Special parts of the New Testament

Table of Contents

p. iiAbout This Book. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 1Introductory. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 2THE FIVE-FOLD DIVISION OF THE BIBLE.. . . . . . . . . . . . . . . . . . .

p. 2THE HEBREW CHARACTER OF THE BOOK.. . . . . . . . . . . . . . . . .

p. 4

THE CHURCH NOT THE SUBJECT OF OLD TESTAMENT

PROPHECY.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 5THE LORD'S DAY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 7THE TITLES OF CHRIST.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 8THE SON OF MAN. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 9THE ALMIGHTY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 10LORD GOD. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 10THE FIRST AND THE LAST. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 11THE PRINCE OF THE KINGS OF THE EARTH. . . . . . . . . . . . . . .

p. 11WHO IS TO COME. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 12THE LIVING ONE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 14THE PEOPLE OF THE BOOK.. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 16THE TITLE OF THE BOOK.. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 18THE DESCRIPTIONS OF THE BOOK.. . . . . . . . . . . . . . . . . . . . . .

p. 18THE WORD OF GOD. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 19THIS PROPHECY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 20THE TESTIMONY OF JESUS CHRIST. . . . . . . . . . . . . . . . . . . . .

p. 21CERTAIN EXPRESSIONS IN CHAPS. i. - iii.. . . . . . . . . . . . . . . . . .

p. 21UNTO HIM THAT LOVED US. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 23KINGS AND PRIESTS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 24HIS FATHER. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 24KINGDOM AND PATIENCE. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 25OUT OF HIS MOUTH WENT A SHARP TWO. . . . . . . . . . . . . . . . .

p. 25A GREAT VOICE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 26HE THAT HATH AN EAR. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 27THE CHARACTER OF CHRIST'S ADVENT (i. 7).. . . . . . . . . . . . . . .

p. 29THE VISION OF THE SON OF MAN.. . . . . . . . . . . . . . . . . . . . . . .

p. 30THE COMPLEMENT OF GENESIS.. . . . . . . . . . . . . . . . . . . . . . . .

p. 32THE SUMMARY OF ITS CONTENTS (i. 19).. . . . . . . . . . . . . . . . . .

p. 33THE SEVEN ASSEMBLIES AS A WHOLE (i.11).. . . . . . . . . . . . . . . .

p. 38EPHESUS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

iii

E.W. BullingerCommentary on Revelation

p. 38SMYRNA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 39PERGAMOS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 40THYATIRA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 41SARDIS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 41PHILADELPHIA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 42LAODICEA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 45THE PROMISES TO THE SEVEN ASSEMBLIES.. . . . . . . . . . . . . . .

p. 46THE FIRST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 47THE SECOND . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 47THE THIRD . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 48THE FOURTH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 49THE FIFTH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 50THE SIXTH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 52THE SEVENTH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 54

THE SCOPE OF THE APOCALYPSE SHEWN BY ITS PLACE IN THE

CANON. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 60THE SCOPE OF THE APOCALYPSE SHEWN BY ITS STRUCTURE. . . .

p. 66The Introduction: Chapter 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 84The People on the Earth: Chapters 2-3. . . . . . . . . . . . . . . . . . . . . . .

p. 107The First Vision in Heaven: Chapters 4-5. . . . . . . . . . . . . . . . . . . . . .

p. 124The First Vision on Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 143The Second Vision in Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 151The Second Vision On Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 184The Third Vision In Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 191The Third Vision On Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 192The Fourth Vision In Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 205The Fourth Vision On Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 219The Fifth Vision In Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 222The Fifth Vision On Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 230The Sixth Vision In Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 235The Sixth Vision On Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 283The Seventh Vision In Heaven. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 295The Seventh (And Last) Vision On Earth. . . . . . . . . . . . . . . . . . . . . .

p. 316The People of the New Earth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 331The Conclusion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 339Appendix. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 344Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 344Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 351Index of Scripture Commentary. . . . . . . . . . . . . . . . . . . . . . . . . . .

E.W. BullingerCommentary on Revelation

Introductory

Many readers of the Bible treat it as though it were like a "puzzle-picture," where we have to

"find a face," or "a man," or some other object. No matter what part of the Bible may be read, the

one object seems to be to "find the Church." For, the "Word of truth" not being rightly divided, or

indeed divided at all, the whole Bible is supposed to be about every one, in every part, and in every

age; and the Church is supposed to be its on pervading subject.

This arises from our own natural selfishness. "We" belong to the Church, and therefore all "we"

read "we" take to ourselves, not hesitating to rob others of what belongs to them. Here is a case in

point. Open your Bibles at Isa. xxix. and xxx., and at the headings of the pages, at the same opening

we read, "Judgment upon Jerusalem," and "God's mercies to His Church"! This is a "dividing" of

the word (by man) indeed! but whether it is "rightly dividing" is another matter. The book is declared

to be "The vision of Isaiah...which he saw concerning Judah and Jerusalem." And yet in spite of

this, the blessings spoken of Judah and Jerusalem are taken away and given to the Church, while

the curses and judgments are kindly left for "Judah and Jerusalem!"

On this system of interpretation the Bible is useless for the purposes of Divine revelation. It is

made a derision to its enemies, a ground for the attacks of infidels, while it becomes a

stumbling-block to its friends. And yet it is on this same principle that the Apocalypse is usually

treated. Everywhere the Church is thrust in : John (in ch. iv. 1) represents the Church; the living

creatures, or Cherubim (ch. iv.) are the Church; the four and twenty elders (ch. iv., v.) are the

Church; the 144,000 (ch. vii.) are the Church;

the great multitude (ch. vii.) is the Church; the

"woman clothed with the sun" (ch. xii.) is the Church; the man-child (ch. xii.) is the Church; the

bride (ch. xix.) is the Church; the "New Jerusalem" (ch. xxi.) is the Church; the "seven churches"

are the Church; and so they go on, until the humble reader of the book is bewildered and disheartened.

No wonder the book is neglected. The wonder would be if it were not.

Now, it is with the object of lifting those who desire to understand this prophecy out of the

quagmire of tradition that we propose to write these papers.

We believe we shall best accomplish our object by departing from the usual custom of expositors,

and leaving the interpretation of words and sentences and verses until after we have learned the

scope of the book, and ascertained the great principle on which all interpretation must be based.

Let us say at once that we believe, and must believe (1), that God means what He says; and (2),

that He has a meaning for every word that He says. All His works and all His words are perfect, in

their choice, order and place: so perfect, that, if one word or expression is used, there is a reason

why no other would have done.

On these lines we shall proceed to put forth and explain our theses or propositions: begging our

readers not to start at the bare statement of them, but prayerfully to test the reasons which we shall

give; and to remember that, while some are sufficient of themselves to establish our position, yet,

we depend on the cumulative evidence of the whole of them taken together.

Our great fundamental proposition - which we may as well state at once - is, that

Notwithstanding they are expressly stated to be "of all the tribes of the children of Israel." Had it been for judgment that

they were sealed, we should never have heard of these being "the Church."

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The Church is not the subject of the Apocalypse.

However startling this may sound and may seem to some of our readers, we implore you not

to dismiss it, but to test the reasons we shall give by the Word of God itself, and to weigh them in

"the balances of the sanctuary." Try to forget all that you have "received by tradition," and ask from

whom you learned this or that. Be prepared and ready to unlearn anything that you may have received

from men, and learn afresh from the Word of God itself.

The first chapter furnishes us with fifteen proofs of our fundamental proposition.

Our first point, in proof of our great proposition, is

THE FIVE-FOLD DIVISION OF THE BIBLE.

The whole Bible is divided into five great divisions, each determined by its subject-matter.

1. The Old Testament has for its subject the King and his coming Kingdom, in promise and

prophecy.

2. The Four Gospels the Kingdom offered and rejected. The King crucified by Israel in the

Land.

3. The Acts and earlier Pauline Epistles; the King and Kingdom re-offered (iii. 19-21); and

rejected, by the Dispersion in Rome (Acts xxviii. 25, 26).

4. The Later Pauline Epistles. The Kingdom in abeyance. The King made Head over all things

to the Church.

5. The Apocalypse. The Kingdom set up with Divine judgment, in Power-Glory. The King

enthroned.

Then, during the fourth of these, we have the Epistles relating to the Mystery - the Church of

God - during this present interval, while the King is in heaven and His Kingdom is in abeyance;

and, while the preaching of "the gospel of the kingdom" is suspended, and "the gospel of the grace

of God" is proclaimed. Of course, if there is no difference between these two pieces of "good-news,"

and the kingdom is the same thing as the Church or Body of Christ, then there is an end of the

whole matter; not merely of our task, but of the Bible itself. For, if words do not mean what they

say when used of a plain, literal, matter of fact like this, then words are useless for the purposes of

revelation altogether. We have concealment and confusion in its place; and an Apocrypha instead

of an Apocalypse.

But, believing in the perfection of God's words, and not merely of his Word, we submit that

we have here a first great reason for our proposition, that the Church (the body of Christ) is not the

subject of the Apocalypse.

It will be easier to receive this when we come to accumulate the evidence. We submit this first

reason, simply asking our readers to believe what God says.

THE HEBREW CHARACTER OF THE BOOK.

Though this may be considered by some as a minor point, it is so important that it must not be

passed over.

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Most critical commentators have to deal with it: because from the earliest times the enemies of

the Book have made use of this undeniable fact in order to argue that it has no right to a place in a

Canon of the other Greek Books of the New Testament!

The Hebrew character of the book is shown in its use of idioms, expressions, words and phrases,

which cannot be called Greek; and indeed is called by many "bad Greek."

Professor Godet in his Studies on the New Testament, says, p. 331: "The only serious objection

that can be urged against the authenticity of the Apocalypse, lies in the difference which is observable

between its style, and that of the fourth Gospel. The latter is free from Aramaic expressions, the

former is saturated with them." And again (p. 351), "the Apocalypse bears, from one end of it to

the other, the character of a Hebrew prophecy."

The argument based on this fact by the opponents of the Apocalypse is dealt with by scholars

in various ways. But the subject is not one which would be of general interest to grammar. Those

who wish to see the subject exhaustively treated are referred to the Commentary on the Apocalypse,

by Moses Stuart, who devotes over twenty pages to it (pp. 190-210).

There is however another side to the question: and that is, that, while the enemies use the fact

against the Book itself, we use it against the popular interpretation of it. Though the language is

Greek, the thoughts and idioms are Hebrew; and this links it on, not to the Pauline epistles, but to

the Old Testament, and shows that its great subject is God's final dealings with the Jew and the

Gentile; and not the Church of God.

Connected with this fact there is another, that emphasizes it in a remarkable manner. It is not

only Hebrew in character as to its linguistic peculiarities, but especially in its use of the Old

Testament. Only those who have most intimate acquaintance with the Old Testament can properly

understand the Apocalypse. But all who know anything of old Testament history cannot fail to

detect the almost constant reference to it.

All the imagery - the Temple, the Tabernacle, the Ark of the Covenant, the Altar, the Incense,

the heads of the twenty-four courses of Priests (the pattern of which David's was a copy, I Chron.

xxviii. 19, see chap. xxv., and compare Heb. ix. 23, etc), all this belongs peculiarly to Israel.

The same may be said of the judgments, which follow on the lines of the plagues of Egypt, and

therefore are to be just as real: indeed they are to exceed in dread reality those which were executed

in the Exodus from Egypt. For it is written (Ex. xxxiv. 10) - "And he said, Behold, I make a covenant:

before all they people I will do marvels, such as have not been done in all the earth, nor in any

nation; and all the people among which thou art shall see the word of the lord; for it is a terrible

thing that I will do with thee." It is the fulfilment of this covenant with Israel which is the great

subject of the Apocalypse.

But it is when we come to look at the literary connection between the Old Testament and the

Apocalypse that we find evidences of the most striking kind.

If we count up the number of Old Testament passages quoted or alluded to in the New

Testament,

we find that the gospel of Matthew has a very large number, amounting in all to 92.

The Epistle to the Hebrews comes higher still with 102. Now both these boos are connected in a

special manner with Israel. Matthew, it is universally admitted, stands out among the four Gospels

as being specially Jewish in its character. And the Epistle to the Hebrews was specially written to

Hebrews, and they are addressed as such.

We take the lists as given in Bagster's Bible.

E.W. BullingerRevelation

Now, when we turn to the Apocalypse, what do we find? The result which to our mind is

overwhelming. No less than 285 references to the Old Testament. More than three times as many

as Matthew, and nearly three times as many as the Epistle to the Hebrews.

We ask whether this does not give the book of Revelation a very special connection with the

Old Testament, and with Israel? It is undoubtedly written about the people of the Old Testament

who are the subjects of its history. These will understand it as Gentile Christians can never hope

to do.

We are merely stating certain important facts which must be taken into account by any who are

seeking to find out what the Book of Revelation is all about. The facts exist, and the question is,

What do they say to us?

Not until we discover this, and thus learn the scope of the book, can we hope to understand it.

THE CHURCH NOT THE SUBJECT OF OLD TESTAMENT PROPHECY.

Closely connected with this foregoing point, that the book is Hebrew in character, and intended

specially for Hebrews, is another undoubted fact, that the Church of God is not the subject of the

Old Testament, either in history, type, or prophecy.

Passages, &c., may be found there and used to illustrate what is subsequently revealed. But

this can be done only by way of application, and not by way of teaching or of interpretation.

Because, of the "Mystery" or the secret concerning the Church of God, we are told that it "was

kept secret since the world began" (Rom. xvi. 25). That "in other ages it was not made known unto

the sons of men" (Eph. iii. 5). That is, "from the beginning of the world, hath been hid in God"

(Eph. iii. 9). That it "hath been hid from ages and from generations, but now is made manifest to

the saints" (Col. i. 26).

These statements are "the true sayings of God," and not our own. We have no choice but to

believe what He says. If any hold that, in spite of all this, the Church was not "hid in God," but was

the subject of Old Testament prophecy, then we have nothing more to say to them; for, if they will

not believe God, it is not likely they will believe us.

But, believing God, we ask whether the Church is likely to be the subject of prophecy in the

Apocalypse, especially when its future is clearly foretold in the Epistles which contain the revelation

of the Mystery. There we learn what is to be the future and end of the Body of Christ. The members

of that Body are merely waiting to be "received up in glory" (1 Tim. iii. 16). They are waiting for

their "calling on high" (Phil. iii. 14). They are looking for the Saviour, the Lord Jesus Christ, who

shall change their vile bodies that they may be fashioned like unto His own glorious body (Phil.

iii. 20, 21).

It is most remarkable that at the present time, 1900, a movement has been commenced in Palestine to overcome the difficulty

arising from the fact of Jews assembling in Palestine speaking different languages. Hebrew is to be made and to become the

common vernacular! It is not only to be taught in all the Jewish schools, but all other subjects are to be learnt in Hebrew. With

this fact must be stated another, and that is the recent wide-spread publication of the Salkinson-Ginsburg Hebrew New Testament

by the Trinitarian Bible Society and the Mildmay Mission to the Jews, amounting to some three-quarters of a million copies.

E.W. BullingerRevelation

But all this, we submit, takes place before the Apocalypse opens. There we have, not the coming

of the Lord to take away His Church, but, the revelation of the events which shall take place after

the Church has been "received up in glory." These events will take place during "the day of the

Lord," when He shall come not in grace, but in judgement; not in mercy, but in wrath. But this

brings us to our fourth point. What is the meaning of "the Lord's Day," in chap. i. 9?

THE LORD'S DAY

In Rev. i. 9 we are told that John saw and received this revelation on "the Lord's Day." Leaving

the former part of this verse for the present, let us notice the latter expression, "the Lord's Day."

The majority of people, being accustomed from their infancy to hear the first day of the week

called the Lord's Day, conclude in their own minds that that day is thus called in Rev. i. 9 because

that was the name of it. But the contrary is the fact: the day is so called by us because of this verse.

In the New testament this day is always called "the first day of the week." (See Matt. xxviii. 1;

Mark xvi. 2, 9; Luke xxiv. 1; John xx. 1, 19; Acts xx. 7; I Cor. xvi. 2.). Is it not strange that in this

one place a different expression is thought to refer to the same day? And yet, so sure are the

commentators that it means Sunday, that some go as far as to say it was "Easter Sunday," and it is

for this reason that Rev. i. 10-19 is chosen in the New Lectionary of the Church of England as the

2nd Lesson for Easter Sunday morning.

There is no evidence of any kind that "the first day of the week" was ever called "the Lord's

Day" before the Apocalypse was written. That it should be so called afterwards is easily understood,

and there can be little doubt that the practice arose from the misinterpretation of these words in

Rev. i. 9. It is incredible that the earliest use of a term can have a meaning which only subsequent

usage makes intelligible.

On the contrary, it ceased to be called by its Scripture name ("the First day of the week"), not

because of any advance of Biblical truth or reverence, but because of declension from it. The Greek

"Fathers" of the Church were converts from Paganism: and it is not yet sufficiently recognized how

much of Pagan rites and ceremonies and expressions they introduced into the Church; and how far

Christian ritual was elaborated from and based upon Pagan ritual by the Church of Rome. Especially

is this seen in the case of baptism.

It was these Fathers who, on their conversion, brought the title "Sunday" into the Church from

the Pagan terminology which they had been accustomed to use in connection with their Sun-worship.

Justin Martyr (114-165 A.D.) in his second Apology (i.e., his second defence of Christianity),

says,

in chap. lxvii. on "The weekly worship of the Christians," - "On the day called SUN-DAY

all who live in the country gather together to one place... SUN-DAY is the day on which we all

hold our common assembly, because it is the first day on which God, having wrought a change in

the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from

the dead. For He was crucified on the day before that of SATURN [i.e., Saturn's day]; and on the

For further information on this subject see a separate pamphlet on The Lord's Day, by the same author and publisher, 1907.

See The Buddha of Christendom, by Dr. Robert Anderson, C.B. Hodder and Stoughton, page 68 and chap. ix.

T. and T. Clark's edition, pages 65, 66.

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day after that of Saturn, which is the day of the SUN, having appeared to his apostles and disciples,

He taught them these things, which we have submitted to you also for your consideration."

It is passing strange that if John called the first day of the week "the Lord's Day," we find no

trace of the use of such a title until a hundred years later. And that though we do find a change, it

is to "Sunday," and not the "the Lord's Day" - a name which has become practically universal.

Some Christians still perpetuate the name of the Lord's Day for Sunday: but it is really the

survival of a Pagan name, with a new meaning, derived from a misunderstanding of Rev. i. 9.

Objection has been taken to the interpretation of "the Lord's Day" here, because we have (in i.

9) the adjective "Lord's" instead of the noun (in regimen), "of the Lord," as in the Hebrew. But

what else could it be called in Hebrew? such objectors do not seem to be aware of the fact that

there is no adjective for "Lord's" in Hebrew; and therefore the only way of expressing "the Lord's

Day" is by using the two nouns, "the day of the Lord" - which means equally "the Lord's Day"

(Jehovah's day). It is useless, therefore, to make any objection on this ground; for if a Hebrew

wanted to say "the Lord's Day," he must say "the day of the Lord."

In the Greek there are two ways of expressing this (as in modern languages); either by saying

literally, as in Hebrew, "the day of the Lord" (using the two nouns); or by using the adjective

"Lord's" instead. It comes to exactly the same thing as to signification; the difference lies only in

the emphasis.

The natural way of qualifying a nouns is by using an adjective, as here - (...) (kyriakee) Lord's;

and, when this is done, the emphasis takes its natural course, and is placed on the noun thus qualified

("day"). But when the emphasis is required to be placed on the word "Lord;" then, instead of the

adjective, the noun would be used in the genitive case, "of the Lord." In the former case (as in Rev.

i. 9), it would be "the Lord's DAY." In the latter case it would be "THE LORD'S day." The same

day is meant in each case, but with a different emphasis.

By way of illustration and proof, we may call attention to the fact that we have the corresponding

expressions concerning another "day." In Luke xvii. 22 we have "the days of the Son of Man,"

where the emphasis must be on "THE SON OF MAN" (as shown by the context). While in 1 Cor.

iv. 3 we have "man's DAY," with the emphasis on "day," marking that "day" as being actually

present, as it now is. This is so clear from the context that it is actually translated "judgment," which

is exactly what it means. The apostle says - "It is a very small thing, that I should be judged of you,

or of man's DAY." The emphasis is on day, because the time in which we now live is the time, or

"day," when man is judging. Another day is coming, and that is the day when the Lord will be

present, and He will be the judge. This is the reason why the adjective (...) (anthropinee) man's is

used in 1 Cor. iv. 3; and this is why (...) (kyriakee), Lord's is used in Rev. i. 9. So far from the use

of the adjective being an argument against our conclusion, it is an argument in favour of it. For

what is the "DAY of the Lord" or "the LORD'S day"? The first occurrence of the expression (which

The French, Spanish, and Italian nations have retained the Roman Pagan names. The English is tainted with Scandinavian

mythology. The 1st day they call Dies Dominica, the Lord's Day (i.e., the day of the lord, the sun). All the Oriental nations called

the sun "lord." The Persians called their god Mithra (the sun), i.e., the lord Mithra. The Syrians called it Adonis, which is from

the Hebrew Adonai, lord. The Hebrews called it Baal (which means lord) and Moloch. Porphyry, in a prayer to the sun, calls

him "Dominus Sol." The Romans kept the Pagan name, Dies Dominica (the day of the lord sun), for the first day of the week;

but called the others by the names of the moon and planets to which they were dedicated. Thus we have Dies Lunae (day of the

moon), Dies Martis (day of Mars), Dies Mercurii (day of Mercury), Dies Jovis (day of Jupiter), Dies Veneris (day of Venus),

Dies Saturnii (day of Saturn).

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is the key to its meaning) is in Isa. ii. 11.

It is the day when "the lofty looks of man shall be

humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted.

That is the one great object of all the future events, seen by John in vision, and recorded for us

in the Apocalypse.

One other fact has to be stated, and that is the reason why the first day of the week came to be

called "Sunday." It was called by the Pagan "Dominus Sol," the Lord Sun. Hence the Latin name

"Dies Dominica," used by the early Christian Fathers for the Sunday, and the speedy transition of

its name from "the Lord Sun" to "the Lord's Day," and then "Sunday." Bingham (Ant. xx., sec. 5)

mentions the fact that it was the custom in the Primitive Church to replace heathen days and festivals

by those which were Christian. We see one result of this in our Yule-tide and Christmas. Bingham

(Ant. xx., sec. 2) also mentions the fact that the early Christians were charged with being worshippers

of the sun. Tertullian also admits that Christians were only looked upon by some as a sect of sun

worshippers:

while some account for this on other grounds: (e.g. the sects of the Gnostics and

Basilideans having retained or introduced solar forms of worship). Yet these facts are better and

more fully accounted for by the adoption of the name "the Lord's Day" for the Sunday; while it

serves to throw light on the transition from the original name of "the first day of the week."

From all this evidence we feel justified in believing that the Apocalypse consists of a series of

visions, which set forth the events connected with "the Revelation of Jesus Christ," which will take

place during "the Lord's DAY;" that day being so called because it is viewed as being then present;

and as it had been called heretofore in prophecy, "the day of the Lord."

THE TITLES OF CHRIST.

The titles used of the Lord Jesus Christ in the Revelation afford further evidence as to the Church

of god not being the subject of that Book.

We propose to consider seven of these, all used in the Introduction (chap. i).

The most important of these is that given in connection with his vision in chap. i. 13-16. In ver.

13, He is called

It should be noted that the expression (...) (yom Jehovah, the day of the Lord) occurs (in the Hebrew Bible) sixteen times,

viz., Isa. xiii. 6,9. Ezek. xiii. 5, Joel i. 15; ii. 1, 11; iii. 14; iv. 14. Amos v. 18 (twice), 20. Obad. 16 (Heb. 1). Zeph. i. 7, 14 (twice),

and Mal. iv. 5 (Heb. iii. 23).

In four other places where we have in the English Bible "the day of the Lord," the Hebrew has the preposition lamed (...) for

or to, before the word Jehovah. In Isa. ii. 12, Ezek. xxx. 3, and Zech. xiv. 1 it means "a day for Jehovah"; and in Zech. xiv. 7 it

means "a day (known) to Jehovah."

In other places where we have in English "the day of the Lord," there is some other word between yom and Jehovah in the

Hebrew (such as "wrath" or "vengeance;" i.e., the day of the wrath of the Lord)! and therefore these cannot be included as

examples of this expression, "the day of the Lord."

In the New Testament the expression occurs four times; viz., 1 Thess. v. 2. 2 Thess. ii. 2 (according to all the critical Greek

texts and R.V., instead of "the day of Christ.") 2 Pet. iii. 10, and Rev. 1. 10.

It is remarkable that all these occurrences are stamped with the number four, which marks that day has having special relation

to the earth. In the New Testament four times. In the Old Testament, with the preposition, four times; and simply yom Jehovah

16 times (i.e. the square of four). This is merely a note in passing, but it is most significant.

Tertullian Ad Nationes, Bk. i. chap. xiii., and Apologeticus, C. 16. (Latter half).

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THE SON OF MAN

This is a title connected with the Lord Jesus in relation to the earth. Its first occurrence in Psa.

viii. fixes its peculiar signification. That Psalm begins and ends with a reference to the "earth," and,

after speaking of "the Son of Man," it adds: "Thou madest him to have dominion over the works

of Thy hands."

It will be found, therefore, that wherever this title occurs, it always refers to the Lord Jesus in

connection with His dominion in the earth.

And, when used of His second coming, it refers to the

judgment which He is then and there to exercise.

It is most remarkable, and so remarkable as to make it practically conclusive, that this title,

while it occurs eighty-four times in the New Testament, is never once used in the Pauline epistles

addressed to Churches; thus proving that this title has nothing whatever to do with the Church. But

while it has no connection with the Church, in the Epistles, it occurs no less than eighty times in

the four Gospels and Acts, because there we have Christ on the earth, and the presentation of the

King and the Kingdom.

But, when again he reveals Himself by this title, it is in the Book of Revelation (i. 13 and xiv.

14).

Thus we are pointed to the fact, and told (if we have ears to hear), that the Apocalypse relates

to the coming of "the Son of Man" to exercise judgment in and assume dominion over the earth.

It is remarkable that the first use of the title in the New Testament is in Matt. viii. 20, where it

is said: "The Son of Man hath no where to lay His head": and the last is in Rev. xiv. 14, where the

Son of Man is seen "having on His head a golden crown." Both are connected with his "head," and

with the earth; while in the latter there is associated both judgment and dominion.

The significance of this title is further proved by its contrast with the title "Son of God" in John

v. 25-27: "Verily, I say unto you, the hour is coming, and now is, when the dead shall hear the

voice of THE SON OF GOD, and they that hear shall live. For as the Father hath life in Himself,

so hath He given to the Son to have life in Himself; and hath given Him authority to execute

judgment also; because He is THE SON OF MAN."

It is thus clear that the use of this title twice in Revelation (i. 13 and xiv. 14), and not once in

the Church Epistles, is a further proof that the Church is not the subject of the Apocalypse.

The Church has no more to do with Christ under the title of "The Son of Man" than the

Syro-Phoenician woman had anything to do with Him as "the Son of David."

We ought to add that this fact is a key to all the passages where this title is used: and shows

that Matt. xiv. and xxv. have nothing whatever to do with the Church of God, because of the use

of this title in xxiv. 30, and xxv. 31. Both refer to His coming in clouds to the earth in judgment,

after the Church has been taken up, and after the Great Tribulation.

See The Divine Names and Titles, by Dr. Bullinger.

Between the Gospels and the Revelation there are only two occurrences, one where Stephen sees Him (Acts vii. 56) in a

vision, standing as though to avenge the blood of His servant, then being shed on the earth (anticipatory of His action in the

Apocalypse); and once in Heb. ii. 6, where it is merely a quotation of Psalm viii.

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THE ALMIGHTY

This title is used nine times

in the Apocalypse, and only once elsewhere in the rest of the New

Testament (2 Cor. vi. 18).

It is (...) (pantokrator) and means having dominion over all, and is used in the Old Testament

as the Septuagint translation of "Lord of Hosts" (Heb., Jehovah, Sabaioth; see 2 Sam. v. 10; vii.

25, 27).

In Revelation the title is used in i. 8; iv 8; xi. 17; xv. 3; xvi. 7, 14; xix. 6, 15, 22.

"The Lord of Hosts" means Jehovah of the hosts in heaven above, and on the earth beneath;

and especially of the hosts of Israel. Its first occurrence is (as usual) most significant (see 1 Sam.

i. 3, 11; and iv. 4), when Israel was reduced to a low estate - oppressed by the Philistines. All had

failed. The Judges had failed. The priests (witness Eli) had failed: there was "no king in Israel:"

and God's sanctuary was defiled.

But the revelation of this title at this juncture, and here used for the first time, told of the blessed

fact that there was going to be a king; and a judge too; as well as a Priest upon His throne; that the

sanctuary was going to be cleansed (Rev. xi.), and the oppressors of Israel destroyed. Israel is,

conversely, called "The Lord's Host" (see Exod. xii. 42), when, at the moment of the formation of

the nation at the end of the 430 years of sojourning and servitude, and the birth of the new nation

at the Exodus, we read these most significant words: "and it came to pass at the end of the 430

years, even the self-same day it came to pass, that all the hosts of the Lord went out of the land of

Egypt."

And further, we may note that, in Joshua v. 14, 15, we have the real connection between "the

Lord of Hosts" and "The Hosts of the Lord." Jehovah-Jesus announces His coming as "the Captain

of the Lord's Host," to lead them on, to fight their battles, to judge the nations, and give them rest,

and settle them in their own land.

Now, we ask, Is it not most significant that this is the title used here in the Apocalypse, nine

times? Does not the fact speak to us and say that, when that book opens Israel is in low estate? That

Priests and people alike have failed, and there is "no king." Does it not say that "the Captain of the

Lord's host" is coming down as their judge and vindicator, to deliver them from their oppressors,

to fight for them, and give them rest, and to bring them into their own land?

Surely the association of this title, Pantokrator, with the Lord of Hosts in the Old Testament,

and with Israel; its frequent use in Revelation, and its practical absence in the Church Epistles,

shuts us up to the fact that we have in this book, not the Church, but that which concerns the Jew

and the Gentile.

It is in this book we have that which the first occurrence of the title in the Book of Psalms relates

to:

"Who is this King of glory (i.e. this glorious King)? The Lord of Hosts - He is the King of

Glory."

And it is the object of the Apocalypse to show how this comes about, and how He becomes the

King of kings and Lord of lords (xix. 16). And how all "the kingdoms of the world are become the

kingdoms of our Lord and of His Christ" (xi. 15).

Nine is the number of judgment (see Number in Scripture by the same Author).

Ten is the number of ordinal perfection.

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Then, too, will Israel fulfil the forty-sixth Psalm, and say:

"The Lord of Hosts is with us; The God of Jacob is our refuge."

LORD GOD

In i. 8 the title "god" must be added to the word "Lord," according to all the Critical Greek

Texts

and the R.V.

In chap. xxii. 6 we have the same title. Thus at the end of the book and at the beginning we

have this peculiar title, which seems to enclose all that the book contains, and stamp it all with that

which the title signifies. What is signifies is clear from the place where we first find it, vix., in the

second of the twelve divisions of Genesis (chap. ii. 4 - iv. 26). This division is called "the generations

of the heavens and of the earth."

In the Apocalypse we have the final results of all that pertains to the heavens and the earth.

The title "Lord God" is the title used in this division, which treats of the settlement of man in

Paradise, or garden of the Lord. In the New Testament it first appears in the Apocalypse; where it

has reference to the undoing of the effects of the curse (describe in that section of Genesis), and to

the making of the earth again into the Paradise

of God - the garden of the Lord.

The title implies all this: viz., that God is about to do all that Jehovah has revealed. For Elohim

is the God of creation and the commencement of life, while Jehovah is the God of revelation and

the development and sustainer of life with regard to His covenant People. Elohim (God) expresses

the power which accomplishes; Jehovah (Lord) the grace which provides.

Hence in Gen. ii. 4 - iv. 26, and in Rev. i. 8, and xxii. 5 we meet with this title; which links the

two books together in a most remarkable manner, and gives the pledge that Paradise lost will become

Paradise regained; and that the curse which drove man out shall no longer keep him out, but shall

be "no more" for ever.

This use of the title "Lord God" thus assures us that He who made the promise of Gen. iii. 15,

that the Serpent's head should one day be crushed, will, in His own day (the Lord's day), finally

crush the Serpent's head.

The fact that this title is never used in connection with the Church of God, affords us one more

great and important proof of our proposition that [the] Church is not the subject of the Apocalypse,

but that it has to do with the Jew and the Gentile.

THE FIRST AND THE LAST

This title is used in Rev. i. 11. It is used again in 1. 17, ii. 8, and xxii. 13, but is never found in

connection with "the Church of God." On the other hand, it is a title closely associated with "the

Jew and the Gentile," as the following Scriptures will testify.

Griesbach, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort.

The word Paradise occurs in the New Testament three times. Luke xxiii. 43, where the Lord spoke of it in promise and

prophecy; in 2 Cor. xii. 9, whither Paul was caught away; and in Rev. ii. 7.

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Is. xli. 4, 5: "Who hath wrought and done it, calling the generations from the beginning? I,

Jehovah, THE FIRST AND LAST; I am He. The isles saw it, and feared; the ends of the earth were

afraid."

Is. xliv. 6: "Thus saith the Lord, the King of Israel, and his Redeemer, the Lord of hosts; I AM

THE FIRST, AND I AM THE LAST; and beside me there is no God."

Is. xlviii. 12: "Hearken unto me, O Jacob, and Israel, my called; I am he; I AM THE FIRST, I

ALSO AM THE LAST. Mine hand hath laid the foundation of the earth, and my right hand hath

spanned the heavens: when I call unto them, they stand up together."

Is it not clear, almost to certainty, that when the Lord Jesus specially reveals Himself by this

title, never using it again till He claims it in the book of Revelation four

times, He means to teach

us that He is come to act on behalf of Israel and in connection with that People with which this title

is thus peculiarly associated?

The connection of Isaiah with Revelation in the use of this title is eloquent to all who have "ears

to hear."

THE PRINCE OF THE KINGS OF THE EARTH

This is a title used only in this book (i. 5). Many kings are mentioned and referred to in the

book: but the Lord Jesus comes as their "Prince;" "King of kings and Lord of lords."

The word is (...) (archon), and occurs in the New Testament 37 times. It is used of earthly rulers,

and spirit rulers of this age; also of Christ (only of Christ) in relation to the earth; but never in

relation to or in connection with the Church.

He it is of whom His God and Father has declared, "I will make Him my first-born, higher than

the kings of the earth" (Ps. lxxxix. 27).

It is in connection with the earth that He comes, in Revelation, and hence this title is used.

Another testimony to the truth of our proposition.

WHO IS TO COME

This also is a definite title of Christ; (...) (ho erchomenos), THE COMING ONE.

It is not, who is "about to come,"

as though it were announcing a fact or an act, as being near

at hand: but, it describes a person who has this for His special title, by which He came to be known.

He has borne that title ever since the great prophecy and promise of Gen. iii. 15. From that time

the coming "seed of the woman" has always been the hope of God's People, and hence He is "The

Coming One."

True, He was rejected; therefore that coming is now in abeyance. The book of Revelation is a

prophecy giving further details concerning that same coming. The Church of God waits for the

Four being the number that relates specially to the earth."

This would be (...) (ho mellon erchesthai)

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Saviour, not as the coming one to the earth. It is as going ones we wait for Him, looking to be

caught up to meet Him in the air.

"The Coming One" is His special title, which connects Him with the Old Testament prophecies.

The title is never once used in any of the Church epistles. We have it variously rendered: -

"That cometh," Luke xix. 38. John xii. 13. "He that cometh," Matt. iii. 11; xxi. 9; xxiii. 39. John

i. 15; iii. 31 (twice). "Who coming," John i. 27. "He that shall come," Heb. x. 37. "Which (or that)

should come," John vi. 14; xi. 27. "He that (or which) should come," Matt. xi. 3. Luke vii. 19,20.

Acts xix. 4. "Which is (or art) to come," Rev. i. 4,8; iv. 8.

Sixteen times we have the title in the Gospels and Acts and Heb. x. 37; and then, not again until

Revelation; when it is used three times of Him who was about to fulfil the hope of His People.

This again stamps this prophecy as having to do with Christ as God, who "is" (essential being),

and "was" (in eternity past), and is "the coming one" (time future).

THE LIVING ONE

"I am He that liveth, and was dead" (i. 18). (...) (ho zon), THE LIVING ONE. Like the previous

title, it is used as a special designation of the One whose unveiling is about to be shewn to John.

Its use is peculiar to Daniel and Revelation. The two books thus linked together by it are linked

as to their character and subject matter in a very special manner.

It is used twice in Daniel:- Dan. iv. 34 (31

) and xii. 7; and six time in Revelation:- Rev. i. 18;

iv. 9,10; v. 14; x. 6; and xv. 7.

In Dan. iv. 34 (the first occurrence), we read of Nebuchadnezzer, "I praised and honoured HIM

THAT LIVETH for ever; whose dominion is an everlasting dominion, and his kingdom is from

generation to generation; and all the inhabitants of the earth are reputed as nothing; and he doeth

according to his will in the army of heaven, and among the inhabitants of the earth."

That exactly expresses what He who reveals Himself by the title, "He that liveth," in Rev. i.

18, has there come to do.

He is coming with the armies of heaven (Rev. xix. 14) to take the kingdom and the dominion,

and to do his will among the inhabitants of the earth (not the church or the churches).

Dan. xii. 7 and Rev. x. 6 are so similar that we put them side by side. Both refer to and contrast

Christ's relation to eternity and to time:

"And the angel... lifted up his hand to

heaven, and sware by him that liveth for ever

"He (the angel) held up his right hand and

his left to heaven, and sware by him that liveth

"Which art to come," in Rev. xi. 17, was inserted by a later scribe, thinking to make it harmonize with i. 4,8; and iv. 8. It

must be omitted according to all the Critical Greek Texts (G[r]. L. T. Tr. A. [WH.]) and the R.V. It clearly is out of place here,

because the twenty-four elders say, "We give thee thanks, O Lord God Almighty, which art, and wast, because thou hast taken

to thee thy great power, and reignedst" (not hast reigned). The coming had already taken place in Rev. xi. 17: and therefore the

title of "the Coming One" is omitted in this passage.

Verses in parentheses indicate the number of the verse in the Hebrew Bible, where it differs from that of the English Bible.

It is referred to in ii. 8, but not used.

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for ever that is shall be for a time, times, and

a half, and ... all these things shall be finished"

(Dan. xii. 7).

and ever... that there should be time (R.V.

marg., delay) no longer" (Rev. x. 5,6).

Who can doubt that Daniel and Revelation are identical as to their scope; and that they relate,

not to this present church period at all, but to the time when "he that liveth," or the Living One,

shall come to exercise dominion in the earth, and this in connection, not with the grace of God, but

with "the wrath of God" (Rev. xv. 7)? The double testimony of two witnesses, in Daniel and

Revelation, bespeak the fact that this title relates entirely to the earth, and to man.

The church is heavenly in its calling, its standing, its hope, and its destiny. But here, everything

relates to the execution of judgment on the earth, and upon man.

There is a related title which is also very significant, "the living God." This is used in both

Testaments, and indiscriminately, because it has no special reference either to Israel or to the church;

but because of a latent reference it always has, to idols, and to judgment on idolaters. This is often

expressed in the context; but where it is not actually expressed in words, the thought of idols and

idolatry and idolaters has to be supplied mentally.

The title ("the living God") occurs 13 times in the Old Testament (Hebrew), and twice in the

Chaldee (Dan. vi. 20,26), fifteen times in all. It begins in connection with apostasy (13), but ends

in grace and blessing (15=3X5).

In the New Testament it occurs sixteen times (4X4), the square of four, four being the number

specially associated with the earth.

The whole matter is so important and full of interest, that we venture to give all the references.

The first, Deut. v. 26 (23) gives the key (as usual) to the whole. It is in connection with the

giving of the Ten Commandments (with special reference to the second, iv. 19), when they "heard

the voice of the living God (Elohim) speaking out of the midst of the fire."

We say that the title here used is in connection with idolatry; and especially in its most ancient

and universal form, sun-worship.

A few verses before (Deut. iv. 19), we read, "Lest thou lift up thine eyes to heaven, and when

thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to

worship them, and to serve them," etc.

The whole heathen world worshipped the sun and the host of heaven; because they "associated

with them certain human characters who had really performed the actions which were thence

ascribed to the celestial bodies.

The sun had various attributes; and one was "the living one."

The sun has a conspicuous place in freemasonry; and sun-worship has its ramifications throughout

the whole world. We cannot impede our argument by giving further details here. We have put them

together in an Appendix, where our readers may see the evidence for themselves.

Our point is this; that the first use of the title "the living God" has to do with the voice out of

the midst of the fire; and the last use of it (in Rev. vii. 2) is where God's servants are sealed with

"the seal of the living God," so as to be kept from the then coming most awful phase of idolatry

For six is the number which marks it as relating to man; while the total number, eight (twice four) connects it with the earth.

Faber's Mystery of Pagan Idolatry, vol. ii. 223.

Adventures in New Guinea, p. 56.

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the world has ever seen, even the worship of the Beast; and to be preserved from and through the

consequent judgments which shall come on those worshippers.

In Deut. xxii. 40,41, we have (not the title, but) words which connect the thought contained in

it with that time of judgment.

Deut. xxxii. contains that "Song of Moses," of which Rev. xv. 3 speaks, and the time referred

to is Apocalyptic time. "For I lift up my hand to heaven, and say, I live for ever. If I whet my

glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies,

and will reward them that hate me" (Deut. xxxii. 40,41).

Ps. xviii. 46-48 (47-49). "The Lord liveth...It is God that avengeth me, and subdueth the people

under me. He delivereth me from mine enemies:" etc.

The title also has to do with Israel's restoration and deliverance. See Jer. xvi. 14,15; xxiii. 7,8.

The judgment on those who use this title of idols is described in Amos viii. 14.

If our readers will compare all the occurrences which we now give of this title, "the living God,"

they will see how (as a whole) they refer to Israel, to Gentiles, to the earth, to idolaters, and to idols.

Deut. v. 26 (23). Josh. iii. 10. I Sam. xvii. 26,36, where David uses it against the defiance of

Goliath. 2 Kings xix. 4,16. Isa. xxxvii. 4,17, where it is used against the reproach of Sennacherib.

Ps. xlii. 2 (3); lxxxiv. 2 (3), where it is used with a latent reference to the false gods which others

worship and seek. So Jer. x. 10; xxiii. 36, and Hos. i. 10 (ii. 1).

In the New Testament the usage is the same. Matt. xvi. 16; xxvi. 63. John vi. 69. Acts xiv. 15.

Rom. ix. 26. 2 Cor. iii. 3; vi. 16. 1 Thess. i. 9 (idols). 1 Tim. iii. 15; iv. 10; vi. 17. Heb. iii. 12; ix.

14; x. 31; xii. 22; and Rev. vii. 2. Sixteen in all (4 in the Gospels and Acts, 4 in the Church Epistles,

3 in the Pastoral Epistles, 4 in Hebrews, and once in Revelation).

Enough has been said on this particular title, and upon the seven as a whole, to show that they

all link on the book of Revelation to the Old Testament and the Gospels, and not to the Church;

and that their cumulative testimony is that Christ is revealed in this book, not in the character in

which He is presented to the Church of God, but in that character in which He is revealed in the

Old Testament in relation to Israel and the Earth, which is again taken up in the Apocalypse.

There are other titles of Christ in this book which all add their own testimony; but these we can

leave for the present, till we come to them in their own place. Enough has been said to show that

these titles assumed by the Lord Jesus in the first chapter of this book shut it entirely off, by way

of interpretation, from the Church, which is His Body.

THE PEOPLE OF THE BOOK.

"SERVANTS"

This expression tells us who the person are who are specially concerned in this book; and to

whom the Revelation of Jesus Christ is shown. At the very outset we are thus warned that we are

no longer on, but quite off, the ground of the Pauline Epistles, which are addressed to "sons," and

not to "servants."

The word is (...), doulos, and means a bond servant.

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Now, without denying that the members of the Body of Christ are in a certain sense the servants

of Christ, yet it is also perfectly clear that this is not their title as to their standing in Christ before

God. It is distinctly declared to each of them, "Thou art no more a servant, but a son" (Gal. iv. 7).

This is the one great point which is insisted on with reference to their new position in Christ.

Throughout the Old Testament, in passages too numerous to be counted, God's People Israel

are constantly spoken of as His servants. This fact is too well known to need anything more than

its bare statement.

Its significance will be at once seen when we come to the New Testament Scriptures. There we

find the same use of the word whenever Israel is in question. It occurs 124 times; but as in 39 of

these it refers to domestic servants, or those who serve man, we have to deal only with the 85

occurrences where it is used with reference to God. Of these 85, no less than 59 are in the Gospels

and Acts. Only six in the Church Epistles (Rom. i. 1; 1 Cor. vii. 22; Gal. i. 10; Eph. vi. 6; Phil. i.

1; Col. iv. 12), and six in the general and other Epistles (2 Tim. ii. 24; Tit. i. 1; Jas. i. 1; 1 Pet. ii.

16; 2 Pet. i. 1; Jude 1).

But while this is the case with the Epistles, the word "servants" occurs no less than fourteen

times in the book of Revelation, and this, not in the exceptional manner, as in the Epistles, but as

the one specific and proper title for those who are the subjects of the book.

In the Epistles the use is peculiar, as an examination of the passages will show. Out of the whole

twelve, six are in the first verse of the Epistle,

describing the special character of the writer. For

while all sons serve, and are in a sense, therefore, servants, yet "servants," as such, are not necessarily

sons. In other words a "son" may be called a servant, but a "servant" can never be called a son.

Hence, the writers of the Epistles, being all engaged in special service, might well be called

servants. And the Apocalypse, being written concerning Israel, the Israelites are, as appropriately,

always spoken of as "servants."

This evidence may not seem conclusive in itself; but, taken with the other reasons given, it adds

its cumulative testimony to our position that the book of Revelation has not the Church of God for

its subject.

As the members of the Body of Christ, we are "in Christ." We have received a sonship-spirit,

whereby we cry, Abba - i.e., my Father, "...and if children, then heirs, heirs of God, and joint-heirs

with Christ" (Rom. viii. 15-17).

"As many as are led by Divine-spirit (i.e., the new nature) are sons of God; for we have not

received a bond-service spirit" (v. 14,15). This is enlarged upon in Gal. iv. 1-7, where the fact is

still more clearly enforced and taught.

May we not ask why, if the Apocalypse be all about the Church of God, the people are never

spoken of by this their new designation of "sons," but always by the title used of those in the Old

Testament who were under the Law? Is it not passing strange that this should be so? And is it not

the duty of those interpreters who see the Church as the subject of the book, to explain to us this

striking peculiarity?

Even in the Gospels, in speaking to the Twelve, the Lord Jesus specially calls their and our

attention to such a change in the relationship, which had then taken place. Not so great a change

as that revealed and contained in the Mystery. He had been showing them somewhat of the future,

and He says (John xv. 15), "Henceforth I call you not servants; for the servant knoweth not what

Rom., Phil., Tit., Jas., 2 Pet., and Jude.

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his lord doeth: but I have called you friends." In the Apocalypse, He is about to show them things

which must come to pass hereafter; and He does not even call them "friends," still less does He

speak of them as "sons," but He goes back and takes up still more distant ground, and calls them,

without exception, "servants."

A careful study of the Old Testament with reference to this word "servants" will help to

strengthen our position. In Lev. xxv. 42, Jehovah declares of them, "they are my servants." Deut.

is full of references to this great fact: and, when we pass to the Apocalypse, and read it as the

continuation of God's dealings with Israel, then all is clear; and we have no problem to solve, as

to why all is turned from light to darkness, and the "sons of God" are suddenly spoken of as

"servants." Neither have we any difficulty to explain as to why those who are declared to be no

more "servants," but "sons," are continually called servants, and not sons.

Even John himself, in writing by the same Spirit for the Church of God (1 John iii. 2), when

speaking of them, says, "Beloved, now are we the sons of God," and he calls them this in view of

their seeing Him as He is, and their becoming like Him. But when he is writing for those who will

be on the earth during the times of the Great Tribulation, he is Divinely inspired to speak of them,

not as "the sons of God," but as the "servants of God."

We repeat once again, in order to make this point quite clear, that while "sons" may perform

some special service, and therefore may, on that account, be called "servants:" "servants," on the

contrary, whatever may be the service rendered, can never occupy the position, or have the title,

of "sons."

THE TITLE OF THE BOOK.

Our next evidence is the title given to the book by the Holy Spirit who inspired it.

It is not "the Revelation of St. John the Divine," which is man's title for it. Indeed, among the

later MSS., we find fifteen or sixteen various titles; but the Divine title given in the text, is "The

Revelation of Jesus Christ."

The word (...) apocalupsis. Hence the title of "Apocalypse" so frequently given to the book.

It is from the verb (...) apocalupto to unveil, from (...) apo away from, and (...) ~kalumma a

veil. Hence Apocalypsis means a taking away of a veil (as when a statue is said to be unveiled),

and thus bringing into view that which had been before hidden as by a veil. Unveiling is the

equivalent English word.

It is used, of course, in two senses: viz., of a bringing to knowledge by the removing of the veil

of ignorance; or of the visible appearance of one who had previously been unseen, as though hidden

by a veil.

Our point is that, whenever this word is used of a visible person or thing, it always denotes the

visible manifestation of that person; and it is the same in the case of all material or visible things.

This is not a matter of opinion, but it is a matter of fact, on which our readers can easily satisfy

themselves by examining the passages.

The word occurs eighteen times; and in the following ten places is used of a person.

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Luke ii. 32 - "A light to lighten the Gentiles," literally "a light for a revelation to the Gentiles."

What was this light? It was a person, even the Saviour in Simeon's arms, of whom he could say,

"Mine eyes have seen Thy salvation."

Rom. ii. 5 - "The day of wrath and revelation of the righteous judgment of God." Here it refers

to the visible judgment of God, which will be manifested to all in "the day of wrath."

Rom. viii. 19 - "The manifestation of the sons of God:" i.e., the visible revelation of the sons

of God, when they shall appear and be manifested in glory with Christ (Col. iii. 4).

1 Cor. i. 7 - "Waiting for the coming of our Lord Jesus Christ." Here, without doubt, it refers

to the personal appearing of Christ. This passage occurs in one of the earlier epistles of St. Paul,

written during the Dispensation of the Acts, while the offer of the Kingdom and the King was still

open to Israel (iii. 19-21), before the sentence of judicial blindness was passed upon Israel (Acts

xxviii. 25,26). The words Parousia (1 Thess., &c) and Apocalypse were suitable for that

Dispensation; and, of course, necessitated the personal presence of the Lord Jesus.

2 Cor. xii. 1 - "I will come to visions and revelations of the Lord." Here the word is joined to

visions as though it meant visible manifestations of the Lord. Verse 7 may mean either a revelation

of truths, or visible scenes of glory, or both.

Gal. i. 12 - "I neither received it (i.e., the Gospel which he announced) from man, neither was

I taught it [by man], but by a revelation (i.e., a vision or visible appearance) of Jesus Christ." There

is no reason whatever why the word should not have both meanings. Why should not the Lord have

appeared to him, and made known to him that message which was given to him? It must have been

made known to him in some way; and he distinctly says it was by Jesus Christ (not by the Holy

Spirit). Therefore it must have been in one of those many "visions" which he says he saw at different

times; and probably during those three preparatory years which he spent in Arabia (Gal. i. 17,18).

In verse 16 it is the verb that is used and not the noun, and therefore it does not come within

our inquiry.

2 Thess. i. 7 - "When the Lord Jesus shall be revealed from heaven with His mighty angels."

Here, though the English uses the verb, the Greek has the noun, and reads, "And to you who are

troubled, rest with us at the revelation of the Lord Jesus from heaven, with His mighty angels."

There can be no doubt about this passage. (See below, the chapter on "The scope of the book,

gathered from its place in the Canon.")

1 Pet. i. 7 - "Might be found unto praise and honour and glory at (the) revelation of Jesus Christ."

The context shows that the meaning here is the same as in 2 Thess. i. 10, and refers to His visible

manifestation with His People in the air at His Revelation.

But, if Peter's words are taken as referring to the remnant, then the visible manifestation is to

them.

So in verse 13, we have the same expression, "at (the) revelation of Jesus Christ."

Also in iv. 13 where we read of the time "when His glory shall be revealed;" i.e., visibly

manifested.

Now from all these ten passages, is it not clear that the word Apocalupsis, when it refers to

what can be seen (such as a thing or a person), always means that visible manifestation of that

person or thing?

If so, that is what we have in this book. We have an account of the various events which are to

take place in heaven and on earth, connected with His visible unveiling. It is His Apocalupsis which

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God gave Him the right or authority to show, make known, or represent to his bondservants what

must shortly come to pass.

It is this thrusting of the sense of making known a truth into the word which, when used of a

person, means the appearance of that person, that has led people commonly to speak of this book

in the plural, "the RevelationS."

We have therefore, in the Title of this book, further evidence that the subject of this whole book

is the visible appearing of Jesus Christ in power, and glory; and for judgment in the earth. It is not

a series of revelations about Jesus Christ; but the book which gives us the particulars about the

events which are connected with His revelation or appearing. And it is made known, it says, specially,

to his "servants," as we saw in our previous point.

THE DESCRIPTIONS OF THE BOOK.

The descriptive titles given to this book mark it off as being special in its nature, distinct from

the other books of the New Testament; and in character and keeping with the prophetic books of

the Old Testament. It is called

THE WORD OF GOD

This is not used as a general term, of the Scriptures or of the Bible, as such:

but in a special

sense, not uncommon in the Old Testament, of the "word which comes from God," or which He

speaks. Hence, a prophetic message, e.g.,

1 Sam. ix. 27. Samuel said to Saul: "Stand thou still awhile, that I may show thee the word of

God."

1 Kings xii. 22. "The word of God came unto Shemaiah, the man of God (i.e., the prophet),

saying." (Compare 2 Chron. xi. 2; xii. 15.)

1 Chron. xvii. 3. "The word of God came to Nathan." (So 2 Sam. vii. 4.)

It is difficult to distinguish between the written Word and the Living Word. Both make known

and reveal God.

In Gen. xv. 1, we read "The Word of the Lord came unto Abram in a vision, saying, Fear not,

Abram, I am thy shield," etc. Here, it is evidently the Living Word, though it may include both.

When we come to the Apocalypse, we are at once prepared for both — Vision of the Living

Word, and also the prophetic word of the Living God; both making known to the servants of God

the visions and words of "this prophecy" (ver. 3).

Five times we have this expression in this book.

Not in the common sense, as in the Gospels

and Epistles, but in this special sense of a prophetic message.

In i. 9 John tells us he "was in the Isle that is called Patmos, for the word of God, and for the

testimony of Jesus Christ." Leaving the latter expression for a moment, we may remark that the

Though, of course, as the Bible is made up of the words of God, we may conveniently and very truly use "the Word of

God" of the Scriptures as a whole. See Jer. xv. 16.

Chaps. i. 2; i. 9; vi. 9; xix. 13; xx. 4.

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popular interpretation of the word "for" is based on a tradition which doubtless sprang from a

misunderstanding of these words. There is no idea of banishment in them. It was no accident which

lead to the giving of this prophecy. John went to Patmos "for" the purpose of receiving it (as Paul

went into Arabia, Gal. i. 17). "On account of" is the meaning of the word here used, for "for."

his preaching of "the Word of God" was the cause of this being in Patmos, another expression

would have been used. See Exposition below, on i. 9.

Verse 2 tells us that "the word of God" consisted of "the things that he saw." How could John

be banished to Patmos because of, or by reason of, the things which he saw in Patmos!

No, the truth here recorded is that John was there on account of (i.e., to receive) "the word of

God," i.e., the prophetic message, even "the words of this prophecy."

There is a second descriptive title which stamps this book. It is called

THIS PROPHECY

Seven times we have the word prophecy in this book,

and prophecy is its one great subject.

It is "prophecy" for us, therefore, and not past history. It is prophecy concerning the events

which shall take place "hereafter" during the day of the Lord, i.e., during the day when the Lord

will be the Judge, in contradistinction to the present day, i.e., "man's day" (1 Cor. iv. 3) during

which man is judging (to the painful experience of most of us). See Exposition on i. 10.

Even "Historicists" take some part of this book as prophecy.

Most "Futurists" take from iv. 1 as prophecy.

But we fall back on the first blessing in verse 3: "Blessed is he that readeth and they that hear

the words of THIS PROPHECY."

That reading commences at once; that hearing commences with the reading. Neither is to be

postponed till some future time, or to some particular part of the book: nor are we to be left in

ignorance as to where our reading and our blessing commences. We believe that "this prophecy"

means "this prophecy," and that we begin at once to read it and to get the blessing. It cannot be that

we are to read on and wait till we come to some particular verse where the blessing commences.

Our attention to what is written is not to be postponed. All the words are "the words of this

prophecy." John was to bear witness of "all things that he saw" (ver. 2); and the command is "what

thou seest write in A BOOK." What we have therefore is in "a book;" and that book contains all

that John saw and heard; and it is called "this prophecy." The whole book, therefore, is prophecy

for us. It is "those things which are written in it" which we are to keep: and it is as a whole Book

that we propose to deal with it. We feel it safer to be guided by what God Himself calls it than by

what man tells us as to what part is prophecy and what is not. If they who tell us this were agreed

among themselves it would be something; but when they differ, we cannot gain much by listening

to them.

As in Heb. ii. 9, "For the suffering of death crowned with glory and honour;" and verse 10 - "For whom are all things and

by whom are all things." So Rom. iv. 25, "on account of."

chaps. i. 3; xi. 6; xix. 10; xxii. 7,10,18,19.

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The evidence afforded by this title is, that, as the whole book is prophecy, the Church of God

is not the subject of it: for, as we have seen, the Church is not the subject of prophecy, but of

"revelation." The future of the Church is given and written for our reading and blessing in the

Pauline Epistles; especially in 1 Thess. iv., where the Apostle Paul speaks "by the word of the

Lord," which means, here as well as elsewhere, a prophetic announcement. Further, we may add

that, when John is told that he is to prophesy again (x. 11), it is not about the Church, but about

"peoples and nations and tongues and kings."

But there is another title given to this book. It is

THE TESTIMONY OF JESUS CHRIST

Now, this may mean the testimony concerning Him (the Gen. of the object or relation); or, the

testimony which comes from Him (the Gen. of the subject or origin), i.e., which he bore.

If we take it as the former, it then agrees with the whole prophetic word, which is concerning

Him as "the coming One."

If we take it in the latter meaning, then it refers to the nature of the testimony which the Lord

Jesus bore when on earth; and does not go outside it. That testimony related to the kingdom and

not to the Church.

The word for "testimony" is worthy of note. It is (...), marturia (fem.), and not (...), marturion

(neuter). Now, when there are two nouns from the same root, one feminine and the other neuter,

there is an unmistakable difference, which has to be carefully noted and observed: i.e., if we believe

that we are dealing with "the words which the Holy Ghost teacheth," as we most certainly do.

The difference here is clear and decided, and a few illustrations will be convincing.

The neuter noun, ending in (...)(-ion), denotes something definite and substantial, while the

feminine noun, ending in (...)(ia), denotes the matter referred to or contained in or relating to the

neuter noun.

For example: Emporia is merchandise; while Emporion is the place or building where the

merchandise (emporia) is stored (the Emporium).

Apostasia are the matters concerning which there is defection, falling away, forsaking or revolt

(Acts xxi. 21, 2 Thess. ii. 3); while Apostasion is the act of falling away, or the document, etc.,

which contains it. Hence it is the technical term for a bill of divorcement (Matt. v. 31; xix. 7; Mark

x. 4).

Georgia is tillage; georgion is the field where the tillage is carried on. (1 Cor. iii. 9 only).

Gymnasia denotes the exercises (1 Tim. iv. 8); gymnasium, the place or building where the

exercises are done.

Dokimee is the examination or proof (Rom. v. 4; 2 Cor. ii. 9; viii. 2, ix. 13, xiii. 3; Phil. ii. 22);

while dokimion is the trial, at which the examination is made and the proofs given (Jas. i. 3; 1 Pet.

i. 7 only).

Mneia is remembrance or mention (Rom. i. 9; Eph. i. 16; Phil. i. 3; 1 Thess. i. 2, iii. 6; 2 Tim.

i. 3; Philem. 4); mneion is the tombstone or sepulchre where the mention or remembrance is made.

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Soteria is a saving or delivering (and is the general word for salvation in N.T.); while soterion

is the act of saving, and almost the person who delivers. See Luke ii. 30 (where it is "seen") and

iii. 6. Acts xxviii. 28; Eph. v. 17.

Now, in the Apocalypse, we have maturion (the neuter), testimony, only once (Rev. xv. 5),

where it is used of a thing, "the tabernacle of the testimony," i.e., the tent and tables of stone which

were placed therein. In every other place (nine times) we have marturia, i.e., the testimony given

or witness borne (i. 2,9; vi. 9; xi. 7; xii. 11,17; xix. 10, twice; xx. 4). In all these cases therefore, it

is testimony or witness borne, as a reference to them will show.

It seems, then, quite clear that, where we read in this prophecy of "the testimony of Jesus" (i.

2,9; xii. 17; xix. 10, twice

), it means the testimony which the Lord Jesus bore or gave on earth as

"Jesus" in the days of His humiliation (not as the Christ as raised from the dead).

The testimony was, as we have already said, concerning His kingdom and concerning Israel

(see Rom. xv. 8); and it is the same testimony which the same Jesus gives in the book of this

prophecy.

CERTAIN EXPRESSIONS IN CHAPS. i. - iii.

There are certain expressions used throughout the Apocalypse which are wholly unlike any

expressions used in connection with the Church of God or in the Church Epistles.

Some of these are sufficient in themselves to show that the Church is not the subject of the

Apocalypse, and have been already noticed. But there are others of importance which require more

lengthened treatment; so we group them together under this heading, referring our reader to the

Exposition which follows, where supplementary comments on them will be found.

To find these expressions we will not now travel beyond the first chapter, except for one

expression which occurs seven times in chaps. ii. and iii.

There are sufficient in chap. i. to show us how the Holy Spirit has, at the very threshold of this

book, used these expressions for our consideration and our guidance.

We find seven of these expressions:-

UNTO HIM THAT LOVED US

Because "Christ loved His Church and gave Himself for it," we seem unable, from our natural

selfishness, to rise above or beyond the thought of ourselves.

We, naturally, fill our own vision and see nothing beyond ourselves.

In some cases these references support these facts; in other they must be re-interpreted by them.

It will be noted that the accentuation of these words in -ion intimates that they are all properly adjectives: hence the actual

noun to be supplied in each case will vary with the nature of the noun from which the adjective is formed. The general distinction,

however, holds good: that the words in -ia represent a process, or habit, and that, too, under its feminine, not masculine, aspect;

while the neuters represent some special act, or instance of this habit or process, or some material or instrument by which, or

place in which, the habit is carried out, or the process carried on.

In xx. 4 it is doubtless the testimony concerning Jesus for which those who gave it were beheaded. (The Gen. of relation.)

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The thought that Jehovah said of Israel, "Yea, he loved the people,"

does not enter into our

minds for a moment. Gentile hatred of the Jew, added to our own natural selfishness, quite cuts out

the Jew, not only from the Old Testament, but out of the Apocalypse also.

And yet is it strange, with the repeated assertions which Jehovah makes of His love for Israel,

that not only should Israel be passed over by Bible-students, but this love actually taken from Israel

and appropriated to the Church; depriving Israel of God's love and blessing, and leaving for them

only the judgments and the curses.

And yet we have such passages as these concerning Israel:-

Deut. vii. 7,8. "The Lord did not set his love upon you, nor choose you, because ye were more

in number than any people; for ye were the fewest of all people. But because the Lord loved you,

and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought

you out with a mighty hand, and redeemed you," etc. (See also Deut. vi. 37; xxiii. 5, etc.)

Hos. xi. 1,4. "When Israel was a child, then I loved him, and called my son out of Egypt... I

drew them with the cords of a man, with bands of love."

Isa. xliii. 4. "Since thou wast precious in my sight, thou hast been honourable, and I have loved

thee."

Jer. xxxi. 3. "The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an

everlasting love; therefore with lovingkindness have I drawn thee."

And the Lord, the Redeemer of Israel, says (Isa. liv. 10), "For the mountains shall depart, and

the hills be removed; but my kindness shall not depart from thee neither shall the covenant of my

peace be removed, saith the Lord that hath mercy upon thee."

We are quite aware that these passages are all appropriated by the Church to itself; and, therefore,

we can hardly expect them to be received in evidence that the words in Rev. i. 5 are not the words

spoken by the Church. But we must be content to leave the matter here. "These are the true sayings

of God:" and if people will not believe what God says we can hardly expect them to believe what

we say.

Of course we can make an a fortiori application of these words; but that is quite another matter.

If Israel can say, "unto Him who loveth us," how much more can we say so according to Eph. v.

25, Acts xx. 28, etc.? But we are dealing now with interpretation; and we must rest content with

simply stating that, by interpretation, these Old Testament passages speak of Jehovah's love to

Israel, and not to the Church. And, this being so, the words in Rev. i. 5 may we be spoken by the

godly remnant of Israel, as they will afterwards be the language of the whole People.

We would further anticipate, here, what belongs properly to our exposition of chap. ii. 4: The

first charge brought against His People in this book, viz., "thou hast left thy first love."

What is this, but what Jehovah calls, in Jer. ii. 2, "the love of thine espousals," and in Ezek.

xvi. 8, "the time of love." Read the whole of Ezek. xvi. and Ex. xix. 4-6, and say whether we have

not here the true key to Rev. ii. 4.

But, before we leave this expression, we must give the correct rendering of the whole verse (i.

5), according to all the Critical Greek Texts and RV. (referring our readers to our further comments

in the exposition below).

(...) chavav, a very strong word for love, which occurs only in Deut. xxxiii. 3, and is taken by "The Chovevi Zion" (the

lovers of Zion) as the title of that modern Jewish society.

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Unto him who loveth us (it is the present tense, (...) (agaponti) loveth, and not (...) (agapesanti)

loved; for Jehovah's love for Israel is an ever-present love, yea, it is "everlasting") and loosed us

(past tense, (...) (lusanti) loosed, and not (...) (lousanti) washed) from (...) (ek) from or out of; not

(...) (apo) away from) our sins by (not "in") his blood."

KINGS AND PRIESTS

the correct text and translation is as follows, and read on from the last expression: "And made

(not hath made) us (Tregelles read (...) (heemin) for us) a kingdom, (all read (...) (basileian) a

kingdom; instead of (...) (basileis kai) kings and) priests to his God and Father (or priests to God,

even His Father)."

we have the same expression in chap. v. 10, where the Greek Text has to be corrected in a

similar manner.

There the alteration of the text has been the parent of all the wrong translations made of it.

It is the song, the new song, sung by the four living creatures, and the twenty-four elders.

They say (ver. 9): "Worthy art thou to take the book, and to open its seals; because thou

wast slain and madest a purchase for God (the word "us" must be omitted according to Lachmann,

Tischendorf, Alford, Westcott and Hort, and R.V. There is an Ellipsis. The R.V., having taken out

"us," has supplied "men" in italics. We may supply "a People," or translate as we have done. All

the Texts agree in altering the pronouns that follow in this and the next verse. This necessitates the

omission of "us" here. If one is changed, all must be changed for the sake of consistency and sense.

But this entirely does away with the supposition that these heavenly beings were themselves

redeemed, or were the subject of their own song (See below, on chap. v. 9) by thy blood (a purchase,

namely) out of every tribe, and tongue, and people, and nation, and didst make them (so all

the Texts and oldest MSS.) to our God (Alford omits these words) a kingdom (so all the Texts

and best MSS.) and priests, and they shall reign (so all the Texts and oldest MSS.) over the

earth" (see further on chap. v. 9,10 below).

Here we have again the expression "a kingdom and priests." While we have not a word like

this in the Church Epistles, yet we have a passage in the Old Testament where very similar words

are used, and truth declared of Israel. Ex. xix. 5,6: "Ye shall be a peculiar treasure unto me above

all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy

nation."

True, these words are found in the New Testament; but they are in the Epistle addressed to the

sojourners of the Diaspora"

: i.e., "the Dispersion," a believing remnant of scattered Israel. These

are the People who are concerned in the promise of Ex. xix. 5,6, and Rev. i. 6 and v. 10: and not

the Church of God.

The number four and multiple of four (4X6) marks these and their song as pertaining to the earth and to man as such, not

the Church.

(...), scattered abroad, came to be the technical term for the dispersed portion of Israel. It is found in LXX. Jer. xxxiv. (Sept.

xli.) 17. Ps. cxlvii. 2 (Sept. cxlvi. 2). Judith v. 19. Compare Josephus, Wars, 7.3. In the New Testament we have the word in

John vii. 35. Jas. i. 1. 1 Pet. i. 1. (We may compare the technical use, in Holland, of the term "The Beggars").

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HIS FATHER

This is the part of the expression which we have just considered: and it is important.

Twice we have it in this book, spoken of Christ (i. 6 and xiv. 1), but not once in the Pauline, or

Church Epistles.

There, in every one of the Epistles addressed to the Churches (seventeen times), it is always

"OUR" Father. See Rom. i. 7; 1 Cor. i. 3; 2 Cor. i. 2; Gal. i. 4; Eph. i. 2; Phil. i. 2, iv. 20; Col. i. 2;

1 Thess. i. 1,3, iii. 11,13; 2 Thess. i. 1,2, ii. 16. Also in 1 Tim. i. 2; Philem. 3.

When we say that we have "His Father" in revelation, and never in the Epistles; and "our Father"

in the Epistles and never in Revelation, we have said enough to show that we have here a further

point, affording its cumulative evidence to our fundamental proposition that the Church of God is

not the subject of the Apocalypse.

KINGDOM AND PATIENCE

John is the "brother" specially of those who were of the seed of Abraham. The term can hardly

be used here, we submit, either of mere human brotherhood, or of Christian brotherhood, when all

else in this chapter and in the book is so evidently stamped with a Jewish character.

John says, I "am your brother and fellow-partaker in the tribulation and kingdom and

patience with Jesus."

Here (according to all the Critical Greek Texts and the R.V.) the words "in the" before "kingdom"

must be omitted; and the word "in" must be inserted before "Jesus": while the word "Christ" must

also be omitted after "Jesus." The verse then stands as we have here given it. The R.V. inserts the

italics "which are in Jesus." The word (...) (en), in, may well be rendered, with; as it is rendered

138 times in the New Testament; and then there is no ellipsis to be supplied.

Here is companionship in patient waiting. For that is the meaning of the word rendered

"patience,"

and it always has the thought of endurance underlying it.

It is a patient-waiting and enduring in tribulation; yet a patient waiting and expectation of the

"kingdom;" and all this "with Jesus," for "this man after he had offered one sacrifice for sins for

ever, sat down on the right hand of God from henceforth expecting till his enemies shall have been

placed as a footstool for his feet."

He is "expecting," and He is also patiently waiting (see 2 Thess. iii. 5, margin), and so are we

with Him, but the waiting referred to here is a patient endurance in tribulation and for the kingdom.

We, too, as members of the Church of God have need of patience, and endurance; but we are

looking, not for the kingdom, but for the KING Himself (not as King, for He is not so proclaimed

till His enemies are subdued); and though we, too, exercise this patient endurance in tribulation, it

is not in "the tribulation," but we are waiting to be taken away before that tribulation comes upon

the earth.

This expression therefore is worthy of note, and its evidence has to be added to the other

expressions used.

It occurs seven times in this book: i. 9; ii. 2,3,19; iii. 10; xiii. 10; xiv. 12.

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OUT OF HIS MOUTH WENT A SHARP TWO

There can be no question as to the meaning of this expression. The (...) (rhomphaia) a sharp or

two-edged sword, is four times attributed to the Lord in this prophecy, viz., i. 16; ii. 12,16; xix.

15,21.

And in each case it has to do with slaying and not with speaking; with deeds and not with

words.

It is "the captain of the Lord's host" come with his sword (Josh. v. 13). It is the sword of Jehovah

come to execute His judgments (Isa. xxxiv. 6); and with which He will plead with His people (Is.

lxvi. 16). It is the sword referred to under other titles (Isa. xi. 4 and 2 Thess. ii. 8), with which, at

His coming in judgment, He will destroy the Man of Sin, the Lawless one.

the sword is no priestly weapon; nor can it have any relation to or connection with the Church

of God in any aspect whatsoever: for grace characterises all relations between "Christ and His

Church."

A GREAT VOICE

This expression links on the book of Revelation to the book of Deuteronomy, especially if we

regard it in the connection with the fire, with which it is associated in each case.

Ten times is the voice of God speaking "out of the midst of the fire" heard in Deuteronomy:

viz., chaps. iv. 12,15,33,36; v. 4,22(19)

, 23(20), 24(21), 25(21), 26(23).

Here, in Rev. i. 10, John hears "a great voice," and it is connected with fire, for the eyes of the

speaker were "as a flame of fire" (ver. 14) and his feet "as if they burned in a furnace" (ver. 15).

In Deut. iv. 12 (the first reference) the expression is associated with the giving of the Law, and

the declaring of Jehovah's Covenant (iv. 13).

The second is a command to "take heed" to the voice (iv. 15), and keep from idolatry.

The third and fourth are connected with their turning to the Lord when scattered among the

nations, seeking Him and finding Him in the "Tribulation;" and the being obedient to that voice in

"the latter days" (iv. 27-36). This tells us of the latter days in Revelation, when they will be brought

to hear the "Voice" (iv. 33,36), and to attend to it.

The fifth is again associated with God's Covenant to which He will be true (v. 4).

The sixth and seventh with the giving of the Law, v. 22(19), 23(20).

The eighth with the greatness and the glory of Jehovah (v. 24, Heb. 21).

The ninth and tenth are references to it by the People (v. 25,26).

All these are brought together, and combined, and fulfilled in the Apocalypse, when Israel will

again hear that Voice and, take heed to it, and in their Tribulation turn unto the Lord and seek His

face and find Him and rejoice in the faithfulness of a covenant-keeping God.

It occurs also in Luke ii. 35, making five times in all.

The figures in a parenthesis denotes the different verse numeration of the Hebrew Text.

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HE THAT HATH AN EAR

This expression is absolutely Hebrew in its character, origin, and use. It is never used with

reference to, or in connection with, the Church of God.

By application of course it told those who first read it of the cause of all declension - failure to

hear what the Spirit had already said to the Churches by the Apostle Paul. By application also, it

reminds us of the same cause today. But the interpretation which will exhaust the seven-fold

expression is that which leaps over the present Church period, and links together the Gospels and

Acts with the Apocalypse.

The expression (which is slightly varied in form) as first used in the Gospels is connected solely

with, and marks, a change of dispensation. When used again in Revelation another great change

of dispensation is about to take place. It is to be wrought by "the Son of Man," who has received

authority to show it to "His servants."

Such a change could be known only to God, ruled and over-ruled by Him. None but Divine

foreknowledge, therefore, could make it known.

The Son of Man alone made use of this weighty expression: and on fourteen separate occasions

He called for the deepest attention to what was being announced.

Now, the number fourteen is most significant; twice seven, denoting a special Divine revelation

made by "the Son of Man."

And these fourteen

are divided into six and eight (just as seven is divided into three and four).

For six of them occur in the Gospels and eight in the Revelation. Six were spoken by Him as the

Son of Man on earth, and eight as the Son of Man from glory. Six being the number pertaining to

man, and eight being the number connected with resurrection.

The six occasions on earth are Matt. xi. 15; xiii. 9,43. Mark iv. 23: vii. 16, and Luke xiv. 35.

The eight from Heaven are Rev. ii. 7,11,17,29; iii. 6,13,22; and xiii. 9.

These, like the six in the Gospels, are Dispensational, and are thus associated with the great

change in God's relation to the earth, to "the Jew and the Gentile," which was about to take place.

The first use of the expression in Matt. xi. 15 is most significant, and stamps it as belonging to

the setting up of the kingdom with power and glory. Elijah's presence on the holy mount characterises

the scene there as representing the power and coming of that kingdom (Matt. xvi. 28. 2 Pet. i.

16,17,18), while Mal. iv. 5 (Heb. iii. 23) connects Elijah's ministry with the setting up of that

kingdom.

It has been proclaimed of John before his birth "he shall go before Him (i.e, Messiah) in the

spirit and power of Elijah" (Luke i. 17); and again, in Luke i. 76,77, it was announced: "And thou,

child, shalt be called prophet of the Highest

: for thou shalt go before the face of the Lord to

prepare his ways; to give knowledge of salvation unto his people, by (marg., for) the remission of

their sins," etc.

John the Baptist was therefore invested with Elijah's "spirit and power" (i.e., Elijah's spiritual

power), and was specially designated as "the prophet of the Most High."

The occasions were 14, but the actual occurrences of this example of the Figure are sixteen on account of the repetition of

the Parable of the Sower in the parallel Gospel records. Sixteen is a square number (4X4) marking completeness.

For the significance of these numbers see Number in Scripture.

This title is always connected with dominion in the earth. See Gen. xiv. 18-22.

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Therefore our Lord could say in Matt. xi. 14,15: "If ye will receive him, this is (i.e., represents)

Elijah which was for to come. He that hath ears to hear, let him hear."

But "their ears were dull of hearing" (Matt. xiii. 15), fulfilling the dispensational prophecy of

Isa. vi. 10: Therefore they did not "receive him;" and, consequently, "Elijah the prophet" is still to

come. Hence it is that, in the Book which relates to the events connected with the ministry of Elijah

and his work in connection with the restoration of the kingdom, we again meet with this

dispensational admonition: which takes us back not merely to Matt. xi. 15, but to Ma. iv. 5, "He

that hath ears to hear, let him hear."

Thus we have in the expression another proof that the Church of God is not the subject of the

Apocalypse; and that we are reading here, not of the period belonging to the ministry of Paul the

Apostle, or of the period of present Church history, as the historicists assert; but, of that which

belong to the ministry of "Elijah the Prophet."

THE CHARACTER OF CHRIST'S ADVENT (i. 7).

Another of the points which prove that the Church of God is not the subject of the Apocalypse

is the character of Christ's Coming which is there announced and described; and with which its

events are connected.

This has been already partly shown under the headings of "The Day of the Lord" and "The Son

of Man." But it is now more definitely stated and distinguished.

The coming of Christ for His Church is quite a different event, and belongs to quite a different

Dispensation. The end for which the Church is waiting is not judgment or tribulation, but to be

"received up in glory" (1 Tim. iii. 16), to be "called on high" (Phi. iii. 14), to be changed and have

glorious bodies like our Saviour's own body of glory. Their seat of government exists now in heaven,

from whence they look for the Saviour (Phil. iii. 19-21).

That coming is into the air, and not unto the earth; it is in grace, and not in judgment; it concerns

those who are "in Christ," and not either Jew or Gentile as such.

Nothing is revealed in the Old Testament or in the Gospels about this coming. Those books

know nothing of it. This coming concerns the Mystery, which was kept secret from times eternal,

and was "hid in God." The church of God (which is the Mystery) waits for one thing as its

consummation, and that is to be "received up into glory" (1 Tim. iii. 16). But this is not the subject

of the Apocalypse.

To make this more clear we must compare what we call the "second" Advent with the "first."

When the Coming of the Lord was announced in Micah, v. 2, it was announced as a coming

forth; and in Zech. ix. as a coming unto. The former speaks of the coming forth at Bethlehem, the

latter of the coming unto Jerusalem.

There was nothing in those prophecies to tell the Jewish reader whether there would be any

interval between these events, or what that interval would be. The Jewish Bible student might think

there was a discrepancy; while the Jew with the mind of a "higher critic" might see a greater

difficulty, and refuse to believe either Scripture.

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But we, today, with our knowledge, know that there was an interval of more than thirty years

between the two events. Both refer to one and the same Coming, but to two different stages in it;

and that all the events between them go to make up what we speak of as the "first Coming."

We believe that it will be exactly the same with regard to what we call the "second Coming."

There will be the same two stages, with a similar interval (or longer it may be) between them, and

all the events (which are recorded in the Apocalypse and elsewhere) will go to make up what we

speak of as "the second Coming."

There will be the coming forth (as at Bethlehem) of "the Lord Himself" and the calling of His

saints on high (Phil. iii. 14), and the receiving of them in glory (1 Tim. iii. 16); and then, later on,

to fulfil all the prophecies which related to His People Israel; and, as the Son of man will "come

unto" the earth, to take unto Himself His great power, and reign.

This latter coming is connected with "the Day of the Lord," and it is that which is the subject

of the Book of Revelation.

Chap. i. 7 settles this for us: "Behold, He cometh with clouds; and every eye shall see him, and

they also which pierced him: and all kindreds of the earth shall wail because of him."

Only Jew and Gentile are in this verse, and not the Church of God.

This is the Coming of which the Old Testament speaks. It knows no other. See Dan. vii. 13 and

Zech. xii. 9,10, which is the Scripture referred to here.

This is the Coming which the Lord spoke of when on earth in Matt. xxiv. 30,31; xxvi. 64, and

elsewhere (mark the "ye"). What He there said is perfectly clear, and in perfect harmony with all

that had been said in the Old Testament. To read Eph., Phil., and Col. into the Gospels is only to

create confusion; and make a difficulty where none before existed: it is to use one truth for the

upsetting of another truth.

The same difficulty is created when we arbitrarily introduce these later Prison Epistles of Paul

into the Apocalypse.

To save us from making such a disastrous mistake, the Holy spirit gave special instruction in

1 Thess. v., immediately after He had inspired the revelation of 1 Thess iv. If we heed this and learn

its great and important lesson, all will be perfectly clear.

1 Thess. v. 1. "But of the times and the season, brethren, ye have no need that I write unto

you."

Why, "no need"? Simply because the Coming forth into the air and our "gathering together unto

Him" there, do not depend on any time or season. His "Coming unto" the earth does; but that is not

what he had been speaking about in the chapter immediately before (Thess. iv.).

2. "For yourselves know perfectly that the day of the Lord so cometh as a thief in the

night."

It is the "day of the Lord" which (as we have seen above) is the subject of the Apocalypse: and

in Rev. iii. 3, the Lord distinctly warns as to His Coming "as a thief," which is the very opposite

of what we read of in Eph., Phil., and Col., and even in 1 Thess. iv., v. For mark the sudden change

of pronouns in the latter chapters.

3. "For when THEY shall say, 'Peace and safety,' then sudden destruction cometh upon

THEM...and THEY shall not escape."

It might be rendered "the Land" better than "earth" in Rev. i. 7.

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It is this "destruction" which the Apocalypse describes. It is this which gives its character to

"the day of the Lord." It is "sudden," and comes "as a thief;" and it comes upon "THEM" and

"THEY," not upon us: for mark the change of pronouns again.

4. "But YE, brethren, are not in darkness, that that day should overtake YOU as a thief."

Here, our point is distinctly, emphatically, and categorically stated, with a precision and

explicitness which leaves nothing to be added. Can anything be more clear than the fact that the

Church of God is not the subject of the Apocalypse? And that the "Coming" which is the subject

of this book is not the Coming for which the Church of God is now longing, waiting, and looking?

If some of our points are cumulative in their evidence, this one point, by itself, is sufficient to

establish our fundamental proposition that the Church of God is not the subject of the book of

Revelation, either in prophecy or in history.

The book is "prophecy," as we have seen; and therefore it awaits a future fulfilment in "the day

of the Lord," when the Lord Jesus shall be unveiled as the Son of man, and every eye shall see

Him.

THE VISION OF THE SON OF MAN.

This is essential, for it is directly associated with the object and purpose of the book.

The only other place in the whole Bible where we have anything like it is in Daniel x. 5,6, where

in every particular the resemblance is the same. His girdle is of gold; His eyes as fire; His feet as

brass; His voice as many waters (Rev.), and as a multitude (Dan.); His countenance as the sun

(Rev.) and the appearance as lightening (Dan.).

In Daniel it is "a certain man" (Heb. one - a man). In Rev. it is "one like unto the Son of Man."

The Two Visions being identical as to the Person and as to His appearance, and also as to the

effect on Daniel and John respectively, it is not more than probably that the purpose is also the

same in each case?

In Daniel we are expressly told why the Vision was sent. "Now I am come to make thee

understand what shall befall thy people in the latter days; for yet the vision is for many days... I

will shew thee that which is noted in the scripture of truth" (Dan. x. 14, 21).

The expression, "thy People," is most significant. It is not the Church of God which is in question,

but Daniel's People, Israel. This People had been the subject of Daniel's prayer (Dan. ix. 4-19). He

call them (in speaking to God) "Thy People" (vv. 15, 19); and in the answer to the prayer (ix. 24),

as well as here (x. 14) and in xii. 1, the angel speaks of them to Daniel as "thy people."

Is it not certain that this People is the subject, and what is to befall them in the latter day is

precisely the import, of the vision which John saw in Rev. i. 13-16.

It had been given to that glorious One to show unto His servants things which shall be "hereafter,"

and that was what was to befall Daniel's people (Israel) "in the latter days."

It is beautiful to notice that when Daniel confesses the sins of this People he uses, throughout, the pronouns, "we," "us,"

and "our" (see verses 5-10, 14-16). But when he pleads with God for them on the ground of the everlasting covenant, it is always

"Thy": "Thy People," "Thy City," "Thy Sanctuary," "Thy righteousness," Thy great mercies," "Thy Name's sake."

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In Rev. we have "the latter days" - even "the Day of the Lord," and the time has come to show

John that which is noted in the scripture of truth.

The people, therefore, who are the subjects of the Revelation, are Daniel's People, and not the

Church of God.

THE COMPLEMENT OF GENESIS.

The Apocalypse is connected very closely with the Old Testament, and not as we have seen

with the New; with Genesis, and not with the Church Epistles.

Indeed, the connection between Genesis and Revelation is so marked that many have noticed

it.

It will be only necessary for us therefore to exhibit the likenesses and contrasts in parallel

columns. No comment will be necessary.

In Genesis we have the book of the Beginning; in revelation the book of the End (not the whole

period which we call A.D., but the end of it).

The Apocalypse completes all that Genesis begins, and introduces the New Creation, lest we

should think there is nothing beyond.

In Genesis we have therefore the primal creation and the history of the curse which came upon

it: Revelation tells how that curse will be removed, and the New Creation brought in.

In Genesis we have Satan's first revolt, and in Revelation his final revolt. The parallel between

the two books may be thus set forth: -

RevelationGenesis

Earth passed away (xxi. 1).The Earth created (i. 1)

Sun, moon and stars connected with Earth's

judgment (vi. 12; viii. 12; xvi. 8).

Sun, moon and stars for Earth's government

(i. 14-16).

No need of the sun (xxx. 23).Sun to govern the day (i. 16).

"No night there" (xxii. 5).Darkness called night (i. 5).

"No more sea" (xxi. 1).Waters called seas (i. 10).

A river for the New Earth (xxii. 1,2).A river for Earth's blessing (ii. 10-14).

Man headed by one in Satan's image (xiii.)Man in God's image (i. 26).

Development and end of sin.Entrance of sin (iii.).

"No more curse" (xxii. 3).Curse pronounced (iii. 14,17).

"No more death" (xxi. 4).Death entered (iii. 19).

Cherubim final mention in connection with

man.

Cherubim first mentioned in connection

with man (iii. 24).

Man restored (xxii.).Man driven out from Eden (iii. 24).

"Right to the Tree of Life" (xxii. 14).Tree of life guarded (iii. 24).

No more sorrow (xxii. 4).Sorrow and suffering enter (iii. 17).

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Man's religion, luxury, art, and science, in

their full glory judged and destroyed by God

(xviii.).

Man's religion, art, and science, resorted to

for enjoyment apart from God (iv.).

The Beast, the great Rebel, a King, and

manifested anti-God, the reviver of Babylon (xiii.,

xviii.).

Nimrod, a great rebel and King, and hidden

anti-God, the founder of Babylon (x. 8-10).

A flood from Satan to destroy an elect

generation (xii.).

A flood from God to destroy an evil generation

(vi.-ix.).

The bow, betokening God's remembrance of

His covenant with the Earth (iv. 3; x. 1).

The bow the token of God's covenant with the

Earth (ix. 13).

Sodom and Egypt again (spiritually

representing Jerusalem) (xi. 8).

Sodom and Egypt, the place of corruption and

temptation (xiii., xix.).

A confederacy against Abraham's seed

overthrown (xii.).

A confederacy against Abraham's people

overthrown (xiv.).

Marriage of last Adam (xix.).Marriage of first Adam (ii. 18-23).

A Bride made ready and brought to Abraham's

Son (xix. 9). See Matt. i. 1.

A bride sought for Abraham's son (Isaac) and

found (xxiv.).

Two witnesses acting for God on behalf of

His people (xi.).

Two angels acting for God on behalf of His

People (xix.).

The promised seed coming into possession.A promised seed to possess the gate of his

enemies (xxix. 8).

Satan's dominion ended and man's restored

(xxii.).

Man's dominion ceased and Satan's begun (iii.

24).

Sun, moon and stars associated again with

Israel (xii.).

Sun, moon and stars associated with Israel

(xxxvii.).

Therefore

The Church not to be looked for.The Church not preconfigured.

It is surely impossible for us to read these solemn parallels and contrast without coming to the

conclusion that there must be the closest possible connection between the two books.

They are joined together by God in a way so that no man can put them asunder.

God has joined the Revelation to Genesis; man joins it with the Epistles.

God has joined it with Jews, Gentile and the Earth; man joins it with Christendom.

God has joined it with what He had before written in Genesis; man joins it with what man has

written himself in Church history!

Can perversity go further than this? Is it any wonder that the book is misunderstood by so many,

and neglected by most? For what can be made of it when such elements of confusion are introduced?

When God has placed the key to the book at the very threshold, in the first chapter, man

deliberately ignores it, and makes another, which he presents to those who would fain enter; but,

when it is tried, it is found that none of the wards fit the lock, and the door either has to be forced,

or all hope of entrance abandoned!

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And yet, when we look at the general scope of the book which will be given later on, how

wonderous it is! How Divinely perfect! And, at the same time, how simple and easy! So simple

that a child can become interested in it, and the humblest saint understand it.

THE SUMMARY OF ITS CONTENTS (i. 19).

In chapter i. 19 we have the summary of the contents of the whole book.

It is the misunderstanding of this verse which, we believe, has led so many astray, and turned

so many into the wrong channel. This verse is usually taken as referring to three things, marking

off the book into three divisions:

The things which thou sawest (past). The things which are (present). The things which shall be

hereafter (future).

Having got these three divisions, then comes a difference of opinion as to exactly where and

how these contents of the Book are to be divided.

But there is another rendering which we wish to present, suggested, in part, by Moses Stuart

and Dean Alford. This removes all such difficulties, and shows that there is no such three-fold

division; and that instead of three subjects we have only one.

John was instructed to write what he had seen. It is clear, therefore, that this first chapter is the

Introduction to the whole Book, and consequently, like all other Introductions, is written, or supposed

to be written, last of all. For, at the very commencement (in i. 2), it is said of John that he "bare

record of the Word of God (i.e., as we have seen, the prophetic message), and of the testimony of

Jesus Christ (which He bore) and of all things that he saw."

If this chapter then be not written after John had see these things, the words are without meaning;

for in that case John had as yet seen nothing!

Verse 19 (which we are considering) is part of this Introduction, and therefore the words "which

thou sawest" are used in the same sense as in verse 2. John had seen, or is supposed to have seen,

all the Visions of the Book when the command to write was given to him. This explains why the

word "therefore" must be added in the Greek (according to all the Critical Greek Texts and the

R.V.). Moreover, it is specially declared at the very end of the book (chap. xxii. 16), "I Jesus have

sent mine angel to testify unto THESE THINGS in the assemblies": showing that "the things which

thou sawest" refer, not as is generally supposed, only to the things in chap. i., but to the contents

of the whole book.

Having seen all these things the command is - "Write therefore the things which thou sawest,

and what they are (i.e., what they signify),

even the things which shall come to pass (i.e.,

happen, as in Acts xxvi. 22) hereafter."

As to this rendering, "and what they ARE," the verb to be is constantly translated to mean or signify. See Matt. ix. 13: "But

go ye and learn what that IS" (A.V. and R.V. meaneth). Matt. xii. 7: "but if ye had known what that IS" (A.V. and R.V. meaneth).

Luke xv. 26: "He asked what these things WERE" (A.V. meant; R.V. might be). Acts ii. 12: "What IS this?" (A.V. and R.V.

What meaneth this). Acts x. 17: "Now, while Peter doubted in himself what this vision WAS which he had seen" (A.V. What

this vision should mean; R.V. might mean). So, "and what they ARE" should be rendered "and what they mean," or signify.

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According to this rendering, which may be rejected as an interpretation, but cannot be condemned

as a translation, there is only one thing stated as the subject-matter of what was to be written, and

not three things. It relates not to past, present, and future, but to the future alone - "hereafter," or,

as it says in Dan. xi. 14, "in the latter days."

Some lay a stress on the words (...), meta tauta, which mean literally after these things. But an

examination of other places where they occur will show that when used in narrative they may imply

historical sequence (as in Luke v. 27; x. 1; xii. 4; xvii. 8; xviii. 4. John iii. 22; v. 14; vii. 1; xix. 38;

xii. 1. Acts xiii. 20; xviii. 1); yet when used in connection with promise or prophecy, they, as

naturally, are indefinite, hereafter. (John xiii. 7. Acts vii. 7. 1 Peter i. 1, where it is rendered "should

follow," and has not followed even yet). In any case, the A.V. and R.V. both render the expression

"hereafter" where it occurs in Revelation, viz., i. 19; iv. 1; and ix. 12, in a prophetic sense.

There is no necessity therefore for anyone to regard any portion of the book as relating to the

present church period. This (in which we live) is the Dispensation of the Holy Spirit; but that (which

is the subject of the Revelation) is wholly the Dispensation of the Son of Man - the revelation or

unveiling and manifestation of Jesus Christ.

That is still future. The book which describes it must likewise be future also, and relate only to

"the things which shall be hereafter." See further notes on chap. i. 19.

THE SEVEN ASSEMBLIES AS A WHOLE (i.11).

We must here, at the outset, remove the greatest source of all the misunderstandings which

have arisen with regard to these seven "churches."

The fact of their being called "churches" has naturally led commentators and students of this

book to infer that it is the Church of God, or at any rate the historic Christian Church, which is

meant.

The difficulty is thus arbitrarily created. The Bible student is at once confronted with an

overwhelming difficulty. He has read the Epistles which are addressed to the churches by the Holy

Spirit through the Apostle Paul; and, on turning to the Epistles in Rev. ii. and iii., he is at once

conscious of a striking change. He finds himself suddenly removed from the ground of grace to

the ground of works. He meets with church-officers of whom he has never before heard; and with

expressions with which he is wholly unfamiliar: and he is bewildered.

Two courses are open to him: either to try and force the words into a meaning to suit both, thus

lowering the standard of the Church of God, and the Christian's own standing in Christ; or, to invent

some purely imaginary interpretation and baseless hypothesis by applying them to Christendom,

and holding that instead of seven assemblies we have seven stages of Church history: some going

so far as to give the very years which mark off these periods.

Those who feel this to be a very difficult task, and lack the knowledge of history which is

absolutely essential to this system of interpretation, wonder why God gave to Jesus Christ to show

unto His servants what must come to pass hereafter, and yet expected them to become deep students

of history in order to understand what He has revealed!

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No wonder that most Bible readers, after struggling for a time with this fantastic idea, give it

all up in despair; abandoning the reading of the book, and losing the "blessing" which is pronounced

upon its readers.

As a first step toward removing this great evil, let us note at once that the word (...) (ecclesia),

rendered "church," is by no means limited to the restricted sense which is thus forced upon it.

Ecclesia means simply an Assembly: any assembly of people who are called out (for that is the

etymological meaning of the word) from other people.

Hence, it is used of the whole nation of Israel as distinct from other nations.

The Greek word Ecclesia occurs seventy-five times in the Septuagint Translation of the Old

Testament, and is used as the rendering of five different Hebrew words. As it is used to represent

one of these, seventy times, we need not concern ourselves with the other four words.

This Hebrew word is (...) (Cahal), from which we have our English word call. It means to call

together, to assemble, or gather together, and is used of any assembly gathered together for any

purpose. This Hebrew word Cahal occurs 123 times, and is rendered: "congregation," 86 times;

"assembly," 17; "company," 17; and "multitude," 3 times: but is never rendered "church." Its first

occurrence is in Gen. xxviii. 3 - "that thou mayest be a multitude (margin, assembly) of people,"

i.e., a called-out people. That is what Israel was, a people called out and assembled from all other

peoples.

In Gen. xlix. 6 we read - "O my soul, come not thou into their secret (Council or Senate); Unto

their assembly (cahal), mine honour, be not thou united."

Here the word cahal is used, not of all Israel as called out from the nations, but of the assembly

of those called out of form the Tribal Assembly (or Council) of the tribes of Simeon and Levi.

Then, it is used of the worshippers, or those called out from Israel, and assembled before the

Tabernacle and Temple, and in this sense is usually rendered "congregation." This is the meaning

of the word in Ps. xxii. 22: "In the midst of the congregation will I praise Thee;" and verse 25: "My

praise shall be of Thee in the great congregation."

This is the usage of the word in the Gospels, and even in the Acts of the Apostles before the

new use, which the Holy Spirit was going to make of the word, was revealed.

When Christ said, "Upon this rock will I build my Ecclesia," He did not use the word in the

exclusive sense in which it was afterwards to be used, but in the older and larger sense in which

the word had been before used, which would embrace the whole assembly of His People, while not

excluding the future application of the word to the Church or Body of Christ when that secret

should have been in due season revealed.

When the Spirit, by Stephen, speaks of the Ecclesia in the wilderness (Acts vii. 38), he means

the congregation of pious worshippers of God at the Tabernacle.

When the Lord added to the Ecclesia daily (Acts ii. 47), He added to the number of those 120,

who first assembled themselves together in the upper room in Jerusalem.

When Saul says he persecuted the Ecclesia of God, he does not use the word in the limited

sense, which it subsequently acquired after he had received the special revelation concerning it:

but in the sense in which it had been used up to, and in which it was used at, that time. It means

merely that he persecuted the People of God - the congregation of God. He is speaking of a past

act in his life which took place long before the revelation of the secret, and his words must be

interpreted accordingly. We must not read into any of these passages that which was the subject of

a subsequent revelation! which passages are perfectly clear without it. The word Ecclesia in the

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Old Testament, the Gospels, and (for the most part) in the Acts, must be taken in the sense of its

earlier usage as meaning simply the congregation or assembly of the Lord's people, and not in the

sense which it acquired, after the later and special signification had been given to it by the Holy

Spirit Himself.

As we have already abundantly shewn, in the consideration of our foregoing thirteen points,

the Apocalypse is linked on to the Old Testament, the Gospels, and the Acts (and not to the later

Pauline Epistles), and we ought to use the word Ecclesia in the sense in which it is there used; and

not, surely, in the newer and special sense which it acquired, and in which it is used, in the Epistles.

In the Pauline Epistles we read nothing about an "angel" as having to do with the churches of

God which Paul planted.

But we do meet with the word Angel in connection with the Synagogue; (though not in the Old

Testament). There, there was an officer, who was called Sheliach Tzibbur (...): Tzibbur meaning

Assembly; and Sheliach, the Angel or Legate of the Assembly, and the Leader of Divine worship,

from (...) (shalach) to send.

The chief officer was the Archisynagogos, or "Ruler of the Synagogue;" and after him came

the Sheliach Tzibbur; or "Angel of the Assembly," who was the mouthpiece of the congregation.

His duty it was to offer up public prayer to God for the whole congregation. Hence his title; because,

as the messenger of the assembly, he spoke to God for them.

When we have these facts to our hands, why arbitrarily invent the notion that "angel" is

equivalent to Bishop, when there is not a particle of historical evidence for it?

Episcopoi, or Bishops, are clearly spoken of in other parts of the New Testament (though not

in the modern sense of the term. See Acts xx. 28; Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7). But the office

of "Angel" in the Church of God is never used either inside or outside the Word of God. One might

just as well argue for the popular interpretation of the word "angel," from the fact that the word

has been so used and applied by the "Catholic Apostolic" Church within recent times.

Add to this the use of the word synagogue, which we have in Rev. ii. 9 and iii. 9. Here again

translators mislead us. For, while the Greek word occurs 57 times in the New Testament, and is

translated synagogue 55 times, it is rendered "assembly" in Jas. ii. 2, and "congregation" in Acts

xiii. 43.

It should, of course, be rendered synagogue in these two places, as well as in all the others, as

it is in the R.V. (though in Jas. ii. 2 it has assembly in the margin). Had the A.V. so rendered it in

Jas. ii. it would have marked and emphasised the fact that James wrote "to the Twelve Tribes which

are scattered abroad," and would have shown how his epistle has a present point of appeal to the

scattered people,

as well as a direct future application to them, like that of the seven epistles in

Rev. ii. and iii. In any case, the use of the word "synagogue" in Rev. ii. 9 and iii. 9 stamps these

Epistles as Jewish, Satan's synagogue being put in opposition to the other assemblies.

When the word Ecclesia, in the Apocalypse is rendered "Church," and the word "Synagogue"

in Rev. ii. 9 and iii. 9, is interpreted of the church, it is playing fast and loose with the "words which

the Holy Ghost speaketh," and which He has employed, not only for His revelation, but for our

instructions.

See Jennings' Jewish Antiquities; and Article Synagogue in Kitto's Biblical Cyclopaedia, vol iii. 903.

As well as saved a great deal of controversy as to the anointing with oil, etc., in Jas. v. 14; and as to "faith" and "works."

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We hold that the Apocalypse contains a record (by vision and prophecy) of the events which

shall happen "hereafter" in the Day of the Lord; that the whole book is concerned with the Jew, the

Gentile, and the Earth, but not with the Church of God, or with Christendom; or with the latter only

so far as the present corruption of Christianity shall merge in the great apostasy, and form part of

it, after the Church, the Body of Christ, shall have been removed.

But there will be a people for God on the earth during those eventful years. There will be the

remnant of believing Israelites; the 144,000 sealed ones; the great multitude; and other bodies of

faithful ones who are referred to all through the Book (see chaps. vii., xi., and xii. 17). In which

latter passage we read of "the remnant of her (the woman's) seed, which keep the commandments

of God, and have the testimony of Jesus Christ."

Will not these need special instruction? Have these been forgotten by Him who sees the end

from the beginning? The Pauline Epistles will of course be of use as an historical record of what

will then be past, just as we have the record of Israel's history in the Old Testament now.

Our answer to these questions is that God has provided for their instruction, and warning, and

encouragement, in the second and third chapters of this book.

Right at the beginning they are the first subjects of Divine remembrance, provision, and care.

Their needs must be first provided for, before anything else is recorded of the things which John

saw; and there they will find what is specially written for their learning.

Even now, the nucleus of this Remnant is being prepared. Hundreds of Jews are believing in

Christ as the Messiah, who know nothing of Him as the Saviour. And even among the unbelievers

in Israel a political movement is on foot which may speedily lead up to and issue in the events of

which Revelation treats.

Of course this means that we are to consider the interpretation of Rev. ii. and iii. as future, and

belonging to the "hereafter." As to application, we, of course, quite understand, and readily admit

that these epistles have been read by the saints of God all through the ages; and all who have thus

read them have received a blessing according to the promise. We may so read them now, ourselves,

and apply them, so far as we can do so consistently with the teaching for this dispensation of grace,

contained in the Pauline Epistles. Applying these thus we leave the full and final interpretation for

those to whom it will specially belong hereafter.

Few are aware that the evidence as to the existence of these assemblies as churches is very

scanty. Indeed, concerning some, not only is evidence wanting; but concerning others it is quite

opposed to their ever having existed at all.

Tertullian

(about 145-200) says that leaders of certain sects, such as Cerdon and Marcion,

rejected the Apocalypse on the ground that it could not have been written by John, inasmuch as

(among other reasons) there was no Christian Church in existence at Thyatira in the time of John.

Epiphanius (who wrote about A.D. 367) deals with the Alogi, a sect which disputed the

genuineness of the Apocalypse, and on the same grounds. He quotes their words: "moreover, some

of the [the Alogi] again seize on this passage in this same Apocalypse [Rev. ii. 18]. And they allege,

by way of opposition, that it is again said: 'write to the angel of the Church which is in Thyatira,'

although there was no Christian Church in Thyatira. How then could he write to a church which

was not in existence?"

Contr. Marcion i. 1.

(...) Epiphanius Adversus Haereses, Book II., Vol. I. Haeres li. Sec. xxxiii. (Migne's Ed. Vol. xli., p. 948).

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The answer of Epiphanius acknowledged the historical fact: but his answer was that St. John

wrote to the church at Thyatira, not because it was then in existence, but because it would be at

some future time.

We do not see how he could have given a better answer.

In A.D. 363 was held the Council of Laodicea. It was attended by thirty-two bishops of Asia,

among whom was the bishop of Ephesus. This Council framed a list or canon of the sacred books,

but the Apocalypse was not included in the catalogue.

How can we account for this as a historical fact if these seven churches were all then existent;

and if these epistles were sent to them at the time, Laodicea being one of them?

The facts being what they are, the enemies of the Bible draw from them an entirely false

conclusion. They use them against the authenticity and genuineness of the Apocalypse, and against

its claim to a place in the Canon of Scripture.

We, on the contrary, strongly hold the canonicity and inspiration of the Apocalypse, but we use

the undoubted historical facts against a false system of interpretation which is a very different thing.

An opponent of the Bible, in a large and important work, uses the common system of a

apocalyptic interpretation as an argument against all Scripture. Speaking of Revelation, he says,

"As all parties admit that it contains the destiny of the church, each sect has applied it to itself,

frequently to the exclusion of all others."

All parties, we are thankful to say, do not admit to the popular system of interpretation; and

our present object is to show that there is a "more excellent way," not of interpreting it, but of

believing it; a way which, while it honours it as the word of God, satisfactorily meets the erroneous

conclusions drawn from facts.

If these "churches" are future assemblies of Jewish believers on the earth, after the Church has

been "caught up to meet the Lord," then all is clear, consistent, and easy to be understood.

The real difficulty is created by attempting to read the Church into the book where it has no

place.

As to the "seven lamp-stands," ought not this expression at once to send our thoughts back to

the one golden lamp-stand of the Tabernacle (Exod. xxv. 31-39). ONE lamp-stand with seven

lamps, indicative of Israel's unity in the Land and in the City? Here, the scattered condition of the

nation is just as distinctly indicated by the fact that the seven lamps are no longer united in one

lamp-stand. The nation is no longer in the Land, for Jerusalem is not now the center; but the people

are "scattered" in separate communities in various cities in Gentile lands. So that just as the one

lamp-stand represents Israel in its unity, the seven lamp-stands represent Israel in its dispersion;

and tells us that Jehovah is about to make Jerusalem again the center of His dealings with the earth.

We must further note that John was not told to send seven separate letters to seven separate

assemblies, as is generally assumed and believed. Indeed the contrary is the fact. The great Voice

said, "What thou seest, write in A BOOK and send IT unto the seven assemblies."

Over three-quarters of a million copies of this Book of the Revelation have in the last few years

been placed in the hands of the Jews throughout the world. We allude to the Salkinson-Ginsburg

translation of the New Testament in Hebrew, published by the Trinitarian Bible Society, and

distributed by the Mildmay Mission to the Jews, and by other similar agencies throughout the world.

So that "the book" has been and is being sent to those for whom it was written, and at no distant

day many assemblies of Jews will hear and read the words of this prophecy, and a people be prepared

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who will keep "the words of this prophecy," and receive in a special manner the blessing pronounced

in i. 3.

They will be able to understand what is now so inexplicable to Gentile Christian readers. We

find nothing in our Pauline Church Epistles that fits into what is said to these assemblies. But those

readers will be at once reminded of the various stages of their own past history, and they will find

in almost every sentence some allusion to the circumstances in which they will find themselves as

described in this book.

We will show this; first, from the references made to their past history; and when we come to

deal with these Epistles separately, we will, in some circumstance in the Apocalypse itself, give a

reference to nearly every sentence in these seven Epistles.

It is a remarkable fact that

Seven past phases of Israel's history

are referred to in these Epistles: and the literary order in Revelation corresponds with, and

answers to, the historical order in the Old Testament.

EPHESUS

In the Epistle to the Assembly at Ephesus, the reference is to Exodus: to God's love in choosing

them out of Egypt, and them making them a nation. See Hos. xi. 1: "When Israel was a child, then

I loved him, and called my son out of Egypt." In Jer. ii. 2 we see this "first love," which Jehovah

calls "the love of thine espousals." And in Ezek. xvi. we have a full description of the workings

and outcome of this "first love." The whole of Ezek. xvi. must be read with Ex. xix. 4-6. It is this

"first love" which Israel is here charged with having "left." This is the beginning of all the subsequent

evil.

SMYRNA

In Smyrna, we have a reference to a definite time of trial.. In the wilderness it was forty years.

Here it is ten days. If any wish to make this stand for ten years it must be on their own responsibility.

We only press the point that a corresponding time of trial is referred to; and that it is a definite and

limited time.

We are aware of the "interpretation" proposed as to there having been ten persecutions of

"Christians" between A.D. 57 and 284. But unfortunately for this theory, there is nothing said here

as to any number of separate persecutions: but only as to the duration of one! It is evident that no

system of interpretation which is based on such imaginations will be of any service to us in our

understanding of this book.

The year-day system, as a principle of prophetic interpretation, is a human invention; and as

unnecessary as it is mischievous.

When God says a "day" He means a day, and when He says a year He means a year. Even in

those very passages where He makes one day to stand for a year, the words are used in each case

in their literal sense and natural meaning.

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When the spies were gone 40 days, and Israel was made to wander 40 years ("a year for a day"),

"day" means day and "year" means year (Num. xiv. 34). Because God thus orders it here, we have

no authority to do this on our own responsibility in every other place.

When Ezekiel was told to lie on his left side 390 days, it does not mean that he was thus to lie

for 390 years! And when Jehovah says, "I have laid upon thee the years of their iniquity according

to the number of the days, 390 days" (Ezek. iv. 4,5), it is clear that "days" means days, and "years"

means years.

And when Ezekiel does the same with respect to Judah, 40 days, Jehovah says, "I have appointed

thee each day for a year" (Ezek. iv. 6, and see margin). We have the same plain and literal statement

of facts.

When human interpreters take upon themselves to "appoint" the same in other cases, whether

1260 days or "ten days," or any other number, they incur a very grave responsibility. They do not

adopt this "system" in other prophecies, and dare not. For when, in Gen. vii. 4, God says, "For yet

seven days, and I will cause it to rain on the earth forty days and forty nights," it is said to have

been so fulfilled. (vers. 10, 12).

When, in Gen. xl. 12, 13, it is said "the three branches are three days," the fulfillment is given

in verse 20: - "And it came to pass on the third day," etc. (not year).

When God prophesied of the flesh that He would give Israel to eat, the days meant days (Num.

xi. 19, 20).

So here, in Rev. ii. 9, the expression "ten days" means ten days: and many Jews in many cities

already know what it is to suffer an anti-Semite tribulation for days together. Why not here and

under these circumstances?

Haman had one day given to him to "destroy the Jews"! Why not another "Jews' enemy" be

allowed ten days?

And what is this or any such period to do with the Church of God, which has nothing whatever

to do with "times and seasons" (1 Thess. v. 1)?

It is quite probable that the time referred to here may that of Matt. xxiv. 9, 10, and Isa. lxvi. 5.

PERGAMOS

In Pergamos we have the reference to Balaam, which will have its counterpart in a yet future

day.

Through "the counsel of Balaam" (Num. xxxi. 16, etc.) Israel was entrapped and led into the

worst form of Midianitish idolatry, when "Israel joined himself unto Baal-peor" (Num. xxv. 3).

In the coming future day Pergamos will be in a special manner the seat (or throne) of Satan (ii.

13; and compare xiii. 2), and a form of idolatry more awful than that of Baal-peor will be on the

earth. Peter, writing to the Dispersion, tells of this future time in 2 Peter ii., and in verse 15 he

speaks specially of their "following in the way of Balaam the son of Bosor."

Jude also connects his description of a similar phase of idolatry with "the error of Balaam"

(verses 10-13).

It is clear, therefore, that that special feature of idolatry connected with Balaam's "counsel" is

referred to in Rev. ii. 14, and will be revived in the period described in the Apocalypse.

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And, as, upon this great evil the special judgment of the "sword" was sent and executed (Num.

xxxi. 1-15), so here. He who speaks to the same People of the same evil, speaks also of the same

judgment, "I will fight against them with the sword of my mouth" (Rev. ii. 16), which threat will

be carried out in chap. xix. 21. This is why we have that special mention of the "sharp sword,"

describing the speaker in ii. 12, referring to the same feature of the Vision as seen in i. 16.

THYATIRA

In the Epistle to Thyatira we have the reference to another and more intensified form of idolatry

as developed and established in the days of Ahab, king of Israel; another who, like Balaam, "made

Israel to sin" (1 Kings xvi. 30).

Ahab was the first king who officially introduced and organised he most abominable form of

heathen idolatry that the human mind ever conceived (1 Kings xvi. 33). See Revised Version, where

the special significance of this abomination is conveyed and contained in the word "Asherah." To

particularise on this form of idolatry would be only to defile the mind. The Lord Himself in this

Epistle (Rev. ii. 20-24) gives a clue to it. We may, perhaps, add that what was introduced into Israel

by Balaam (see Rev. ii. 14) became elevated into a national religious system under Ahab and

Jezebel, as it had long been recognised among the heathen nations around.

What that religious system of licentious idolatry was is well known; but something may be

gathered from a recently-discovered Papyrus,

containing about a sixth of the Ascension of Isaiah,

which had before been known only in an Ethiopic Translation (except a mutilated Lectionary in

Paris). The origin of this Papyrus is very ancient, and its historical facts may be taken as correct,

separated from its vaticinations. It says, speaking of the condition of things in the days of Israel's

Kings - "And Manasseh turned aside his heart to serve Beliar [i.e., Belial]; for the angel of

lawlessness who ruleth this world is Beliar, whose name is Malambuchus. And he delighted in

Jerusalem because of Manasseh, and made him strong in Jerusalem. And sorcery and magic

increased, and divination and auguration and fornication and the persecution of the righteous at the

hands of Manasseh... And when Isaiah the son of Amoz, saw the lawlessness which was being

committed in Jerusalem, and the worship of Satan, and his triumph, he withdrew from Jerusalem,

and settled in Bethlehem of Judea."

The Papyrus goes on to speak of Zedekiah, the son of Chenaanah, as being "the teacher of the

four hundred prophets of Baal;" and tells how Isaiah "called Jerusalem Sodom, and the rulers of

Judah and Israel he named people of Gomorrah." This was of course in reference to the special sins

of Sodom and Gomorrah. See Isa. i., &c.

Many proofs abound to show that some similar system will yet be revived. None can be imagined

which would more quickly and universally take hold upon the world, and unite all communities -

and even the worst of characters, by making all, thus, to become religious, and yet able to degrade

and gratify the instincts of human nature under the guise of religion.

Nor can we conceive any form of corruption which would mark off the people of God more

effectually, and cause them to be separated from the abounding wickedness around them.

Now in Lord Amherst's collection, and published under the title of the Amherst Papyri (Oxford Press).

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This is the best explanation which can be given of those solemn verses, Rev. ix. 20, 21: or

rather, it is this passage which is itself the explanation of the awful character of Antichrist's great

universal system of Religion, which even God's plagues, up to the point of time there referred to,

will have failed to remove, and which will call down the yet greater judgments of "the seven vials."

These verses (Rev. ix. 20, 21) are so weighty that we must them in full.

"And the rest of the men which were not killed by these plagues yet repented not of the works

of their hands, that they should not worship devils (R.V. marg. demons), and idols of gold, and

silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented

they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts."

Our point, however, must not be forgotten, which is, to draw attention to the fact, that the

mention of this evil in these Epistles corresponds with the historical order in Israel's history in the

Old Testament.

SARDIS

We have had four references to Israel's history in the Old Testament, and as four is the number

connected with the earth, so these four have been connected with Israel in the earth and the Land;

and with the culminating sin of departure from the love of God manifested to the Nation. Israel had

"left her first love," forsaken God, and joined herself to idols in the most abominable form.

This is the climax of Israel's sin. All else in this history is judgment, until Israel is removed

from the Land and taken away out of God's sight. His name is practically blotted out, never again

to be a separate ten-tribed kingdom. So blotted out, in fact, that men speak today of the lost

ten

tribes.

Indeed, the prophecy of Deut. xxix. 20 is fulfilled, not only as to the individual and to the Tribe;

but there is an application to the whole nation. In Deut. xxix. 18, 20 (17, 19) there is the threat to

blot out the name of the "man" or "tribe" who shall introduce idolatry. As a matter of fact, the Tribes

of Dan and Ephraim were the first to introduce it; and their names are blotted out from the tribes

of those who are to be sealed in Rev. vii.

It is in this Epistle, next in order (to the assembly at Sardis) that we have the reference to this

silence, in the promise to the few names of such as have not defiled their garments: "He that

overcometh... I will not blot out his name out of the book of life, but I will confess his name before

my Father and before his Angels" (Rev. iii. 5).

PHILADELPHIA

We have had two references to Israel's history, and now we are to have two references to Judah's,

and these refer, not any more to failure, sin and judgment; but to the hope of restoration and blessing.

Not that they are "lost" in the proper sense of the word: but the proverbial expression is significant.

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As Ahab, king of Israel, was the first to introduce and establish the Asherah worship, so the

reference here, in the Epistle to the assembly of Philadelphia, is to Hezekiah, king of Judah, who

did much to destroy it and cast it out.

In 2 Chron. xxxi. 1, Hezekiah "brake in pieces the pillars (marg. obelisks), and hewed down

the Asherim" (R.V.).

His two predecessors, like himself, are described with special reference to their connection with

the Temple and with the Temple worship. Indeed, these three kings of Judah are linked together

as being three of the four reigns in which Isaiah prophesied, namely, "Jotham, Ahaz, and Hezekiah"

(Isa. i. 2).

Jotham "entered not into the temple of the Lord" (2 Chron. xxvii. 2).

Ahaz "shut up the doors of the house of the Lord" (2 Chron. xxviii. 24).

Hezekiah, at the beginning of his reign, "in the first year, in the first month, opened the doors

of the house of the Lord" (2 Chron. xxix. 3).

In Isa. xxii. 22 there is a further reference to this point. Shebna, the Treasurer, had misused his

trust for his own glorification (see Isa. xxii. 15-19). On this account he was ordered to be deposed,

by Divine command, and "the key of the house of David" was laid upon the shoulder of Eliakim,

the son of Hilkiah (vers. 20-25): "And the key of the house of David will I lay upon his shoulder;

so the shall open, and none shall shut, and he shall shut, and none shall open" (ver. 22).

Eliakim means God will raise up: and there can be no doubt whatever that we have here a

prophetic reference to Christ, whom God would raise up. Indeed, the whole passage (vers. 20-25)

reads more like prophecy than history; and points very distinctly forward to the Temple which He

Himself will build, and will fill with His glory.

It is remarkable to notice how, in writing to this Assembly in Philadelphia (Rev. iii. 7), the Lord

takes these very words and applies them to Himself, saying: "These things saith he... that hath the

key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth."

The reference here to Isa. xxii. 22 is unmistakable, and it is clear that we have a reference to

another and subsequent, but closely connected, event in the Old Testament history.

With this reference we can understand the announcement to the Assembly of Philadelphia in

Rev. iii. 8: "Behold, I have set before thee an open door, and no man can shut it."

And we can understand also the reference to the Temple in the promise, "I will make him a

pillar in the temple of my God, and he shall go no more out" (Rev. iii. 12).

We are taken right on, beyond Jerusalem and its Temple, to the days of final blessing, even to

the new Jerusalem and "the Temple of my God," when Isa . lxii. 2 shall be fulfilled: "And the

Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new

name, which the mouth of the Lord shall name."

When this is exactly what is promised in Rev. iii. 12, "I will write upon him my new name," it

is difficult to understand how such a promise could ever have been diverted from Israel to the

Church: taken away from what it is directly associated with; and applied to that with which it has

no connection whatsoever.

LAODICEA

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We reach, in this last Epistle, the lowest point of Judah's degradation, in that long line of

departure from God, from the day Israel left her "first love," even the day of her espousals, when

brought forth out of Egypt, down, down through one vast scene of idolatry and judgment, until we

find that nation described in the Epistle to the Assembly in Laodicea in a condition of spiritual

destitution such as characterised the People in the period of the Minor Prophets.

Indeed, so complete is the correspondence, that to see it we must wait till we take the Epistle

sentence by sentence, and look at the passages from the Prophets, which we shall there place side

by side. We give one or two as examples:

Hos. ii. 5, 8, 9 - "For their mother hath

played the harlot;... for she said, I will go after

Rev. iii. 17 - "Because thou sayest, I am

rich, and increased with goods, and have need

my lovers that give me my bread and my water,of nothing; and knowest not that thou art

my wool and my flax, mine oil and my drink...wretched, and miserable, and poor, and blind,

and naked." For she did not know that I gave her corn, and

wine, and oil, and multiplied her silver and gold,

which they prepared for Baal. Therefore will I

return, and take away my corn in the time

thereof, and my wine in the season thereof, and

will recover my wool and my flax given to cover

her nakedness. And now will I discover her

lewdness in the sight of her lovers," etc. etc.

The whole of Hosea ii.-v., xii. 8, etc., must be read to see the pointed reference to this stage of

Israel's condition. Compare also Hag. i. 6; Jer. xiii. 25, 26; v. 27; Zech. xi. 5, 13-18.

Compare with this Isa. lv. 1, 2; Hos. ii. 3;

Jer. xiii. 25, 26; Isa. lix. 10; lxvi. 17; See also

Mal. iii. 3

Rev. iii. 18 - "I counsel thee to buy of me

gold tried in the fire, that thou mayest be

clothed, and that the shame of thy nakedness do

not appear; and anoint thine eyes with eye-salve,

that thou mayest see."

Isa. xliii. 4 - "Since thou was precious in my

sight, thou hast been honourable, and I have

Rev. iii. 19 - "As many as I love, I rebuke

and chasten: be zealous therefore, and repent."

loved thee." So Deut. vii. 8; Deut. viii. 5 - "Thou

shalt also consider in thine heart, that as a man

chasteneth his son, so the Lord thy God

chasteneth thee." Mal. iii. 7 - "Return unto Me

and I will return unto you" is another form of

Rev. iii. 19.

In verse 16, the Lord speaks of spueing out the angel. This is the very expression used

prophetically in Lev. xviii. 25-28 of Israel; where Jehovah warns that, if they adopted the

abominations of heathen idolatry, the Land might spue them out (compare Jer. ix. 19; Ezek. xxxvi.

13, 17).

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All this shows that the references in this last Epistle do not in any way fit the Church of God,

but agree in every particular with Israel's history, and are referred to so as to enlighten them from

their own past history, and thus warn them as to future evils which will then surround them.

When the Church has been removed, and Israel is again dealt with, the religious condition of

the nation will exactly correspond with its condition at the Lord's first coming.

There will be, as there was then, plenty of religion. Isa. i. 10-15 minutely describes the state of

things, as they were then and will be again in the future.

The truth of "this prophecy will be amply evidenced - "Thou sayest, I am rich, and increased

with goods, and have need of nothing."

The Pharisee's prayer (Luke xviii. 11, 12) exemplifies it. The parables of the great supper, the

wedding garment, etc., describe it. The people were blind. The answer to the question, "Are we

also blind?" (John ix. 40, 41) proves it.

The call to the wedding feast will be, as then, individual. Matthew was called, Zacchaeus was

called, and many others; and those who heard that call were unable to resist its commanding and

enabling power.

It is the great wedding feast of Rev. xix. 9 to which the parables pointed.

These "servants," to whom this epistle is addressed, will understand the solemn warning,

"Behold, I stand at the door, and knock." "To the twelve tribes scattered abroad" it was announced

"the judge standeth before the door" (Jas. v. 9).

The then nearness of the Judge is the thought conveyed in this announcement. He will be then

near at hand, and ready to be revealed.

We are aware that the warning in chap. iii. 20, "Behold, I stand at the door, and knock," has

been universally interpreted of the nearness of the Saviour in grace to those living in this present

Church Dispensation, and this has been fostered by painters who have done so much to present

perversions of Scripture to the eye.

It is a perversion which just suits the old nature, for it puts man in the place of Almighty God,

and turns the Lord Jesus into a helpless suppliant. All this is foreign to the doctrines of grace, and

makes them all of none effect.

Moreover, this popular interpretation is out of keeping with the context. For, all through these

seven Epistles the Lord is in the character of a Judge, rewarding His "servants" according to their

"works." To those looking for Him and ready to receive Him, He appears according to His promise

in Luke xii. 35-40: "let your loins be girded about and your lights burning: and ye yourselves like

unto men that wait for their lord, when he will return from the wedding; that when he cometh and

knocketh, they may open unto him immediately. Blessed are those servants, whom the lord, when

he cometh, shall find watching: Verily I say unto you, that he shall gird himself and make them to

sit down to meat, and will come forth and serve them. And if he shall come in the second watch,

or come in the third watch, and find them so, blessed are those servants. And this know, that if the

good-man of the house had known what hour the thief would come, he would have watched, and

not have suffered his house to be broken through. Be ye therefore ready also: for the Son of Man

cometh at an hour when ye think not." Here, we have the "Son of Man;" the "servants;" the

illustration of the "thief;" the "watching;" the "knocking;" the "opening," and the "sitting down to

meat." Surely we have in Rev. iii. 20, the fulfilment of this prophecy.

How simple it all is when we look at this Epistle as relating to backsliding Israel, and read it in

the light of the Prophets and the Gospels. How much more satisfactory to find these illustrations

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in the Old Testament Scriptures, instead of being occupied with the conflicting and fanciful

references to certain phases of ecclesiastical history, which have no Scriptural foundation whatever,

and rest entirely on human imagination. All is confusion as to interpretation, and error as to doctrine,

the moment we introduce the Church or the present dispensation into these Epistles.

We have seen enough in the consideration of this fourteenth point to furnish us with further

evidence that the Church is not the subject of the Apocalypse.

The same is seen when we look at our last point, viz., the order of the promises contained in

these Epistles.

THE PROMISES TO THE SEVEN ASSEMBLIES.

As we have seen that the references to the Old Testament in the seven Epistles correspond with

the historical order of the events, so it is with respect to the promises contained in these Epistles.

The literary order follows the historical order.

They are written to a People supposed to be well-versed in the history of the Old Testament,

and well-acquainted with all that had happened to their fathers and had been written for their

admonition. Instructed in the past history of their nation, they will readily understand the relation

between the testings and judgments in the past with which they are familiar, and those similar

circumstances in which they will find themselves in a yet future day.

While the historical events connected with the rebukes are carried down from Exodus to the

period of the Minor Prophets, the promises cover a different period; commencing with the period

of Eden, and ending with the period of Solomon.

The subjects of the rebukes follow the order of the departure of the People from Jehovah. Their

decline and apostasy is traced out in the historical references contained in these Epistles.

All blessing depended on the national adherence of the chosen nation to the conditions of the

Covenant made with them from the days of the Exodus to the days of the Minor Prophets.

We see them, in the history, coming down, down, down; till we find them stripped of all blessing

(nationally), poor, miserable and blind. All that seems to be hoped for, or looked for, among the

People is a few individuals who will speak to one another and think upon the Coming One (Mal.

iii. 16). Later, we see these in the persons of Zacharias and Elisabeth (Luke i. 5,6), Simeon (Luke

ii. 25), and Anna (Luke ii. 36-38), and others, "who were waiting for the consolation of Israel,"

and looking "for redemption in Jerusalem." (Compare Mark xv. 43 and Luke xxiv. 21).

We have seen that this same historical order is followed in these seven Epistles to the Assemblies.

But when we turn to the PROMISES, then all is different. They proceed in the opposite direction.

The order, instead of descending - from Israel's highest ground of privilege (Exodus) to the lowest

stage of spiritual destitution (Minor Prophets) - ascends, in the counsels of Jehovah, from tending

a garden to sharing His throne.

This will be readily seen as we trace it out in the promises made in Rev. ii. and iii.

But first we must note that they are all intensely individual. There is no corporate existence

recognised as such. Each one of the seven promises commences with the same words, "to him that

overcometh." This answers to the language of the Four Gospels, and the Epistle to the Hebrews:

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e.g., "He that endureth to the end," and resists all the flood of evil by which he will be surrounded,

he shall be saved.

Such phraseology is foreign to the language of the later Pauline Church Epistles.

The whole period covered by "the day of the Lord" is called the final meeting of the ages, or

the (...) (sunteleia); but, the crisis in which it culminates is called the (...) (telos), the end of the

age.

Both are rendered "end" in the New Testament, but the use of these two words must be carefully

distinguished.

Sunteleia denotes a finishing or ending together, or in conjunction with other things.

Consummation is perhaps the best English rendering.

It implies that several things meet together,

and reach their end during the same period; whereas telos is the point of time at the end of that

period.

For example, in Matt. xxiv. 3 the disciples ask, "What shall be the sign of thy coming, and

of the sunteleia of the age."

In His answer to this question the Lord speaks of the whole period, and covers the whole of the

sunteleia. But three times He mentions the telos (1) to say that "the telos is not yet" (verse 6); (2)

to give a promise to him "that shall endure unto the telos" (verse 13); (3) to mark the crisis in verse

14, which comes immediately after the close of the preaching of "the gospel of the kingdom." "Then

shall the telos come." The sign of the telos is the setting up of "the abomination of desolation spoken

of by Daniel the prophet." Thus the telos, and he who endures to this, the same shall be saved, and

will be among the overcomers specially referred to in these seven Epistles; to whom these promises

are made, and to whom they peculiarly refer.

They are seven in number, as we know: but we have to note that the seven here, as elsewhere,

is divided into three and four.

Each Epistle ends with two things: (1) an injunction to "hear;" (2) a promise to him that

"overcometh." In the first three Epistles the Promise comes after the Injunction. In the last four it

comes before it.

This is because the first three are connected, by reference, to what is written of the Divine

provisions in the books of Genesis and Exodus (the Garden and the Wilderness); while the latter

four are connected with the Land and the thrones of David and Solomon: the number three marking

Heavenly or Divine perfection; and the number four having to do with the earth.

Let us look at these Promises in order.

THE FIRST

refers to Genesis ii., the promise being, "I will give to eat of the tree of life, which is in the

midst of the paradise of God" (Rev. ii. 7).

God begins from Himself. The Apocalypse related not only to Israel, but to the earth; and the

first promise goes back to Eden and to the "tree of life."

The word occurs only in Matt. xiii. 39, 40, 49; xxxiv. 3; xxviii. 20, which shows that this verse refers to a yet future day.

And in Heb. ix. 26, which refers to the sunteleia of the former dispensation. It is the Septuagint rendering of (...) (keytz) in Dan.

xii. 4, 13.

Telos is significant in this connection, in Matt. x. 22 and Rev. ii. 26.

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The way to that tree was lost: but was "kept" (or preserved) by the cherubim (Gen. iii. 24).

These cherubim next appear in connection with the way to the Living One, in the Tabernacle, and

are thus linked on to Israel.

Only in Israel's restoration can the way to the "Tree of Life" be restored.

Sovereignty and government on the earth is the great subject of the Apocalypse; therefore the

promise goes back to the point where sovereignty was ignored and government was overthrown.

This becomes the starting-point. That is why the cherubim reappear in the Apocalypse, intimately

associated with this work of restoration of Divine Government on the earth. their song is of "creation"

(Rev. iv. 11). Their likeness is to creation. Their song is of the redemption of Israel (not their own.

See the notes on them in chap. iv. and v.).

THE SECOND

refers to Genesis iii., the promise being "Be thou faithful unto death, and I will give thee the

crown of life." "He that overcometh shall not be hurt of the second death" (ii. 10, 11). The reference

is to Genesis iii., where death first enters. But the promise goes beyond this; for it relates not merely

to the death which came in with sin, but to the "second death," which is revealed in Rev. xx. 14;

xxi. 8.

THE THIRD

refers to Exodus. The promise is, "I will give to eat of the hidden manna, and will give him a

white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth

it" (ii. 17).

It is in this third Epistle, which refers to the wilderness period and Balaam's counsel, that we

have a special reference to the manna, the wilderness sustenance, of which Exodus contains the

record. "Bread from Heaven" and "Angels' food" (Ps. lxxviii. 24,25) are set over against the lusts

of the flesh and spiritual idolatry. The manna was to be "hidden" in the Ark of the Covenant, "that

they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from

the land of Egypt... so Aaron laid it up before the Testimony to be kept" (Ex. xvi. 32-34). This

"hidden" food is for remembrance; to remind them that God can supply the remnant of His People

in the coming day, when none shall be allowed to buy or sell (Rev. xiii. 16,17), and therefore to

buy food to eat, unless they consent to bear the "mark of the Beast."

God supported His People in the wilderness, where they could obtain no food: Why not here?

The false prophets will eat to the full at the table of another Jezebel: Why should not God "furnish

a table" (Psa. lxxviii. 19) for His own in that coming day, in that wilderness whither they will flee

(Rev. xii. 14)? The one was literal: why not the other? Why go out of our way to seek for a strange

interpretation alien to the subject, when we have one ready to hand in the Old Testament Scriptures

which are being referred to? That manna was to be "hidden," and "kept," to remind them that God

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can still, and will again "furnish a table in the wilderness," that they may again be "nourished for

a time, and times, and half a time" (Rev. xii. 14).

There is a further promise as to the "white stone" and the "new name." Again we ask, Why go

to our own imaginations, or to Pagan customs, for interpretations, when we have in this same book

of Exodus

the account of the stones on which the names of the Tribes were engraven: Two on

the High Priest's shoulder, with six names on each (collective); and twelve on the breastplate, with

one name on each (individual). The individual names being placed "upon his heart" (the place of

love), and the collective names "upon his shoulders" (the place of strength) (Exod. xxviii. 8-30).

Besides these stones there were the stones of the "Urim and Thummin," of which little or nothing

is known. These may have "white" for aught we know; but we do know that they were associated

with a hearing and answering God dwelling in the midst of His People.

Here, amid their scenes of trial and tribulation, when God's people will find themselves in

another wilderness, they are reminded, by this Exodus-promise, of Jehovah's presence with them;

and of the blessed fact that He has their names in remembrance; that His love is everlasting; that

His strength is almighty, and able to nourish them when their enemies might prevail and human

resources fail.

THE FOURTH

refers to the books of Numbers and Samuel. The promise is, "to him will give power over the

nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken

to shivers; even as I received of my Father. And I will give him the morning star" (Rev. ii. 26-28).

Here again the literary order in the Apocalypse goes forward with the historical order: for it is

in the book of Numbers that we have the basis of this promise given to the same People, who were

the subjects of it there. For "there shall come a Star out of Jacob, and a Sceptre shall rise out of

Israel, and shall mite the corners (marg. princes) of Moab, and destroy all the children of Sheth.

And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall

do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that

remaineth of the city" (Numbers xxiv. 17-19).

This promise and prophecy had a first foreshadowing fulfilment in David; showing what was

in store for David's Son and David's Lord: even for Him who was the "root and the offspring of

David."

Luke i. 31-33 tells of His conquest, and of His reign on David's throne.

David, we have said, foreshadowed it: for he could say in the words of his song, "thou hast

girded me with strength to battle; them that rose up against me hast thou subdued under me. Thou

hast also given me the necks of mine enemies, that I might destroy them that hate me.... Then did

I beat them as small as the dust of the earth, I did stamp them as the mire of the street" (2 Sam.

xxii. 40,41,43).

In the Hebrew Canon Exodus is called the Book of "the Names." See Names and Order of the Books of the Old Testament,

by Dr. Bullinger.

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This was the theme of David's song "in the day that the Lord had delivered him out of the hand

of all his enemies."

And this heralds the yet more glorious song in honour of David's Lord when the kingdoms of

the world shall have become the kingdom of our Lord and of his Christ, and he shall reign for ever

and ever (Rev. xi. 15).

The promise is given in this fourth Epistle, because the prophecy of Numbers xxiv. 17-19 has

never yet been really fulfilled. "The day-spring (the morning star) did visit His people" (Luke i.

78); but He was rejected; and therefore the fulfilment remains in abeyance, as well as that of Luke

i. 31-33.

In Rev. ii. 26-28 the time is at hand for the fulfilment of it. Hence the promise is repeated; and

in chap. xx. 4 we see it accomplished; for the "morning star" shall then have risen (Rev. xxii. 16),

and the prophecy of Psalm ii. shall be fulfilled.

THE FIFTH

refers again to the times of David — not the beginning of his reign, but to the end of it.

It is a double promise, negative and positive, and both have to do with the names of individuals.

"I will not blot out his name out of the book of life; but I will confess his name before my

Father, and before his angels" (iii. 5).

The reference is to "the last words of David" in 2 Sam. xxiii. They follow "the words of this

song" in the previous chapter.

These "last words of David" were uttered as he was about to give up the throne and the kingdom

to Solomon; when the conflict was to end, and issue in dominion, and in a glorious reign of peace:

foreshadowing the time when this promise of Rev. iii. 5 is about to be fulfilled, and the Apocalyptic

judgments are about to issue in millennial glories.

"I will not blot out his name."

"I will confess his name."

So runs the double promise, and it is exactly what we see in the history which is thus referred

to.

David is confessing the names of his overcomers, and the confessing of them begins, "These

be the names of the mighty men whom David had" (2 Sam.xxiii. 8).

They had "gathered themselves to him" in the day of his rejection. For, though he had been

anointed as king, he was not as yet sitting on his own throne, but was in the cave Adullam, or the

place of testimony.

They had gone to him in their distress and debt and bitterness of soul (I Sam. xxii. 1,2), and

David "became a captain over them." They had followed him through all his conflicts: and now,

on the eve of the era of glory and peace, their names are confessed before all.

Their deeds are announced, and their exploits are recorded. But there are some who are "blotted

out."

Adullam means their testimony.

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Joab is not there, though "Abishai, the brother of Joab," is there (2 Sam. xxiii. 18); "Asahel,

the brother of Joab," is there (verse 24); "Nahari...armour-bearer to Joab," is there (verse 37); but

not Joab himself. He was a "mighty man." He had been the commander-in-chief of David's forces,

a valiant soldier, a great statesman and wise counsellor; but, while he was all this and more, he was

not an overcomer, for his heart was not right with David. He remained loyal when Absalom rebelled;

but he took part in the treason of Adonijah.

Ahithophel is not there; though we read of "Eliam the son of Ahithophel" (verse 34). He was

David's greatest counsellor; so wise, that when he spoke "it was as if a man had enquired at the

oracle (or word) of God" (2 Sam. xvi. 23). But he was not an overcomer, and he is not "confessed"

even before men. He took sides with Absalom in his rebellion; and he is blotted out from this list

of names.

Abiathar, too, is blotted out, for not even is his name here. He was David's beloved friend (see

1 Sam. xxii. 20-23), but he was not an overcomer. He remained loyal in the treason of Absalom,

but joined in that of Adonijah.

The other names are duly confessed.

The scene is unspeakably solemn; and has, by application, a warning voice for all. But, by

interpretation, it comes with special force in this promise to the Assembly at Sardis, and refers to

the fulfilment of Matt. x. 32, 33 and Luke xii. 8, 9. "Whosoever therefore shall confess me before

men, him will I confess also before my Father which is in heaven. But whosoever shall deny me

before men, him will I also deny before my Father which is in heaven." Thus this promise refers

not only to that solemn past scene in Israel's history, but is shown to be closely connected with the

Four Gospels, and points on to the scenes of final judgment and glory in connection with David's

Lord, and "a greater than Solomon."

THE SIXTH

refers to Solomon, as does the seventh (Laodicea). In the former the reference is to the "Temple"

and to the "City;" while, in the latter, it is to the "Throne."

The promise runs (iii. 12), "Him that overcometh will I make a pillar in the temple of my God,

and he shall go no more out: and I will write upon him the name of my God, and the name of the

city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and my

new name."

The reference here to Solomon is unmistakable.

He it was who built the temple, and put in its porch those mysterious pillars "Jachin and Boaz"

(1 Kings vii. 13-22; 2 Chron. iii. 17).

"And he set up the pillars in the porch of the temple: and he set up the fight pillar, and called

the name thereof Jachin (i.e., He shall establish): and he set up the left pillar, and called the name

thereof Boaz (i.e., In it is strength)."

Strength and permanence were thus announced to all who entered that wondrous Temple.

The Temple of God is brought in this Epistle into contrast with the Synagogue of Satan, and

those were of the latter who "say they are Jews and are not." That synagogue has neither strength

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nor permanence. But the overcomers are endued with Divine strength, and shall have eternal

inheritance, for they "shall go no more out."

Moreover, the promise refers to the name of the overcomer being written in "the city of my

God."

There can be only one interpretation to this promise. Anyone acquainted with Old Testament

phraseology will at once go back in memory to such Psalms as xlviii., cxxii., and lxxxvii. In this

latter we read:

"Great is Jehovah, and greatly to be praised:

In the City of our God -- His holy mount.

Beautiful for situation, The joy of the whole earth, is Mount Zion,

The sides of the north, the city of the great king.

As we have heard, so have we seen;

In the city of the Lord of hosts,

In the city of our God: God will establish it for ever" (Psa. xlviii. 1, 2, 8)

"His foundation is in the holy mountains.

Jehovah loveth the gates of Zion

More than all the dwellings of Jacob.

Glorious things are spoken of thee,

O city of God. Selah.

I will make mention of Rahab and Babylon to them that know me:

Behold Philistia, and Tyre, with Ethiopia,

This one was born there.

And of Zion it shall be said, This and that man was born in her.

And He, the Most High, shall establish her.

Jehovah shall count, when he writeth up the peoples

'This man was born there.' Selah.

As well the singers, as the players on instruments [shall say]

'All my springs are in thee'" (Psa. lxxxvii.).

True, the chapter-headings of the A.V. may call this "the nature and glory of the Church." But

we shall prefer to believe God in so plain and literal a description of "the city of God:" and those

who are the subjects of the promise will have a blessed knowledge of what it will mean to be written

"in the city of my God."

Ezekiel (chap. xiii.) also addresses Israel; but as he speaks not of promises and blessings, it is

not interpreted of the Church, but it is left for the persons mentioned; though they are not more

clearly defined here than in the above Psalm. In verse 9 we read of those who "shall not be in the

assembly of my people, neither shall they be written in the writing of the house of Israel, neither

shall they enter into the land of Israel; and ye shall know that I am Adonai Jehovah" (Ezek. xiii.

9).

The promise in Rev. iii. 12 refers to the New Jerusalem (chap. xxi. and xxii.). If the city of

David and Solomon was such that "glorious things" were spoken of it as "the city of God," what

will be the glories of that city which "cometh down out of heaven from my God"? And what will

be the blessing of Zion and Jerusalem when, as written in Isa. lxii. 1, "the righteousness thereof

shall go forth as brightness and the salvation thereof as a lamp that burneth"? Then it is that the

promise is given, "Thou shalt be called by a new name, which the mouth of the Lord shall name."

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(Compare Isa. lx 14). In Isa. lxii. 4 and 12 we have further instruction as to this "new name" referred

to in Rev. iii. 12.

THE SEVENTH

refers to the throne, of which Solomon's was in every respect the ideal type.

This, the highest promise, is given to the overcomers in the lowest condition of Israel's

degradation, which is described as in danger of being "spued out."

What that was we have already seen (page 89), and now we have the chiefest of all the promises.

The overcomers in that last terrible condition of things are the ones who most need the greatest of

Divine help and encouragement. Hence the highest promise is given.

"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and

am set down with my Father in his throne" (Rev. iii. 21).

To Solomon is the great promise of the throne vouchsafed through David. "When thy days be

fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee... and I will establish

his kingdom. He shall build me an house for my name, and I will stablish the throne of his kingdom

for ever" ( 2 Sam. vii. 12, 13).

The defection of those who should follow Solomon on that throne was foreknown and provided

for. The whole of Psalm lxxxix. should be read in this connection, as explaining how and why the

throne should come to be in abeyance. After referring to this in verse 14, the promise goes on: Yet

"My mercy shall not depart away from him...

"And thine house and thy kingdom shall be established for ever before thee:

"Thy throne shall be established for ever" (2 Sam. vii. 15, 16).

How and when this promise will be fulfilled, after the period of chastening referred to in verse

14 (of 2 Sam. vii.) shall have ended, is described in Dan. vii. There we have fully set forth how

"the Son of Man" shall receive the kingdom and the throne, and how "the saints of the Most High"

shall share that throne with Him, as promised in this Epistle.

The title used in Dan. vii., "The Most High" is very significant, and shows that the whole scene

relates to the earth. Whenever this title is used this is its meaning and teaching. Its first occurrence,

in Gen. xiv. 18-24 marks it as belonging to the "possessor of heaven and earth." It was as "the Most

High" that He divided to the nations "their inheritance" in the earth (Deut. xxxii. 8), which, as its

"possessor," He alone had the right or the power to do. In Psa. lxxxiii. 18 He is called "the Most

High over all the earth." And so it is in all the thirty-six occurrences of the title in the Old Testament.

The expression, "the saints of the Most High," tells us that the people referred to are an earthly

people, even those whose promise is an earthly throne and an earthly kingdom. Not the church of

God, therefore, whose calling, standing, hope and destiny are heavenly.

Four times is the expression used in Dan. vii. In verse 18 "the saints of the Most High shall take

the kingdom, and possess the kingdom for ever, even for ever and ever."

In verses 21, 22 the fourth Beast "made war with the saints and prevailed against them (as

related in Rev. xiii. 7); until the Ancient of days came, and judgment was given to the saints of the

Most High; and the time came that the saints possessed the kingdom."

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In verse 25 the Beast "shall speak great words against the Most High," &c. (as related also in

2 Thess. ii. 4, and Rev. xiii. 5, 6).

In verse 27 we read that "the kingdom and dominion, and the greatness of the kingdom under

the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is

an everlasting kingdom, and all dominions shall serve and obey him."

These are the "elect," who shall be "gathered together from the four winds, from one end of the

heaven to the other," when the "Son of Man" shall come down on the earth (Matt. xxiv. 30, 31).

Then shall His "call" go forth, "Gather my saints together unto me." This is when He will call "to

the earth, that He may judge His People" (Psa. l. 4, 5; read the whole Psalm).

And when, later, in Matt. xxv. 31, we read, "When the Son of man shall come in his glory, and

all the holy angels with him, then shall he sit upon the throne of his glory": then there will be a

different gathering, not of His "elect" (see Matt. xxiv. 31), but "before him shall be gathered all

nations,"

according to Joel iii. 1, 2 and 11, 12.

This throne of the special judgment of the "nations" leads up to and ends in the permanent

throne of Divine government, according to Jer. iii. 17.

Then will this promise be fulfilled to the overcomer: "I will grant to sit with Me in my throne,

even as I also overcame, and am set down with my Father in His throne (Rev. iii. 21).

This promise, therefore, like all the others is not given to the Church of God. The members of

that glorious body will have already been 'caught up to meet the Lord in the air," and will have had

their part in the "gathering together unto him" there, before the cry of Psa. l. 5 goes forth to "the

earth, that he may judge his people," and "gather his (earthly) saints together."

Thus we have traced the upward path -- the ascending scale of the seven promises of these

seven Epistles, and seen how are they to be interpreted of Israel, whose downward path is here also

so wonderfully set forth in these same Epistles.

This concludes our fifteen preliminary points; and we submit that their cumulative evidence

establishes our fundamental position that, the "Church of God" does not form the subject of the

Apocalypse. Our interpretation confines that subject to the "Jew" and the "Gentile" (I Cor. x. 32).

Whether "the word of truth" is thus "rightly" divided is for our readers to determine for themselves,

according to the evidence which we shall put before them.

See the structure of the whole of this great prophecy of Matt. xxiv. and xxv. in Things to Come, vol. vi., p. 103.

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THE SCOPE OF THE APOCALYPSE SHEWN BY ITS PLACE

IN THE CANON

The scope of the Apocalypse is the most important of all the preliminary subjects connected

with its interpretation. Apart from its true scope, no correct interpretation is possible. This scope

is best gathered from its structure; but, before considering this, we propose to look at it as shown

by its place in the Canon of Scripture, and by the relation in which it stands to the other books of

the New Testament. This is the first thing that must be discovered in order to get an insight as to

its place, subject, object and scope.

The order of the books of the New Testament as a whole varies, both in the manuscripts, versions

and catalogues

which have been preserved and have come down to us.

But while the order of the separate books may vary, they are always arranged in four groups

which never vary: — (1) The Four Gospels. (2) The Acts of the Apostles. (3) The Epistles. (4) The

Apocalypse.

The four groups always follow each other in this order. We say four "groups"; but it will be

observed that only the first and third groups; the second and fourth consist of only one single book

each.

The order of the separate books in these two groups varies. For example, the order of the Gospels

varies. The order of the Epistles varies, for in some lists Paul's Epistles come before the general

and other Epistles, and vice versa. But, like Paul's Epistles addressed to churches, which never vary

in their order, so thee four groups never vary in their order.

Their inter-relation may be set forth, in brief, in the following structure:—

The New Testament Books

Gospels

| THE FIRST ADVENT. The coming of the "Son of Man" to present the kingdom. The rejection

of the kingdom and crucifixion of the King.

The Acts and the Earlier Pauline Epistles

| H | THE KINGDOM RE-OFFERED. The Acts and earlier Pauline Epistles (Acts iii. 19, 20).

The "Signs and Wonders of the Holy Ghost (Heb. ii. 3, 4). The offer rejected (Acts xxviii. 25, 26).

The Later Pauline Epistles

| H | THE KINGDOM IN ABEYANCE. The "Not Yet" of Heb. ii. 8. The Mystery revealed

and consummated, Rom. xvi. 25, 26; Eph. iii. 1-4; Col. i. 5 - ii. 3; 1 Tim. iii. 16; Phil. iii. 14.

Apocalypse

| THE SECOND ADVENT. The coming of the "Son of Man" to set up the kingdom in power

and great glory. The establishing of the kingdom and the crowning of the King.

From this structure it will be seen that the Apocalypse stands out in special relation to, and

connection with the four Gospels, and not with the Epistles.

Such as the catalogues contained in the Muratorian Fragment, A.D. 160-170. Eusebius (H.E. iii. 25), about A.D. 340.

Athanasius (Ex. Festali Epistola (written A.D. 367)) xxxix. tom. i. 767, 961. Ed. Benedict. Paris 1777. Gregorius Nazienzenus

(Garm. Sect. i. xii. 5), A.D. 391. The Proceedings of the Council of Carthage, A.D. 397. Ruffinus, A.D. 410.

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The Gospels record the events connected with the First Advent, and the Apocalypse records

the events connected with the Second Advent.

In the Gospels we have "the days of the Son of Man" (Luke xvii. 22); in the Apocalypse we

have "the day of the Lord" (i. 10).

The Gospels close with the great prophecy of "the Son of man in the clouds of heaven with

power and great glory" (Matt. xxiv. 30, xxvi. 64; Mark xiii. 36; Luke xxi. 27); followed by the

account of His sufferings, piercing and death.

The Apocalypse takes up this theme and opens by declaring the fulfilment of this prophecy,

"Behold he cometh with clouds; and every eye shall see him, and they also which pierced him" (i.

7): followed by the account of the judgments; the coming and the crowning.

The Gospels contain the prophecy of the Great Tribulation: the Apocalypse contains the

description of it.

Between the first advent, which is the subject of the Gospels, and the second advent, which is

the subject of the Apocalypse, we have the present interval, which is the subject of the Acts of the

Apostles and the Epistles.

This interval is thus divided into two distinct periods, (1) that covered by the Acts of the Apostles

and earlier Pauline Epistles, and (2) that covered by the later Pauline Epistles.

The Acts has for its subject the re-presentation of the King and the kingdom. Israel is again

taken up, and Peter, using the keys of the kingdom committed to him for this special purpose, opens

the kingdom to Jews and Gentiles. Through the abounding grace of God the kingdom is again

offered to Israel, but this being rejected the cup of Israel's iniquity is filled up. The people not only

rejected Christ Risen, but they resisted the Holy Ghost. They resisted Jehovah in the Old Testament,

The Messiah in the Gospels, and the Holy Ghost in the Acts. Though the ministry of Peter partly

overlaps that of Paul, yet it is clear that Israel is specially dealt with as such, until the final sentence

is pronounced in Acts xxviii. 17-28, which was speedily followed by the taking of the People out

of their city and their Land.

Then we have the period covered by the later Pauline Epistles, which have for their subject the

Mystery, or the Church of God.

The church has a different calling, a different standing, and a different destiny from either Jew

or Gentile, and yet, composed of both, is now waiting for their calling on high (Phi. iii. 14).

It may be that these two parts of the present interval slightly overlap, as Paul's ministry in the

synagogues and among the Gentiles also overlapped.

Not until shortly after the Apostle's death did God actually (as He had already begun to do

judicially) cause to deal with Israel as Israel, scattering the People abroad on the earth — destroying

the Temple, and effectually, for a time, breaking off the natural branches from the Olive Tree (Rom.

xi.).

After this, we have set before us, in the Epistles, the calling and hope of the church, which is

now being taken out, and is waiting to be taken up, to meet the Lord in the air; waiting for "our

gathering together unto Him" (1 Thess. i. 10; iv. 15 - v. 4; 2 Thess. ii. 1-3 R.V.), before "the Day

of the Lord" shall come.

This is fundamental to our whole position, and is necessary, we believe, to a clearer

understanding of the Apocalypse.

It is well therefore that we should further establish the great scope of the Book as taught us by

its position in the New Testament; and its special relation to the Gospels.

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In 1 Thess. v. 4, we are distinctly told "ye, brethren, are not in darkness, that that day ('the day

of the Lord,' verse 2) should overtake you as a thief."

As the Revelation is the description of that day (i. 10, iii. 3; xvi. 15) and of His "coming as a

thief" (compare Matt. xxiv. 43, 44), it is clear that the promise of 1 Thess. v. 4, must be fulfilled

before the Lord Jesus is thus revealed. Those concerned will be already at "rest," with Him "when

the Lord Jesus shall be revealed from Heaven with His mighty angels; in flaming fire taking

vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who

shall be punished with everlasting destruction, [driven away] from the presence of the Lord, and

from the glory of His power, when HE SHALL HAVE COME to be glorified in His saints and to

be admired in all them that believe ... in that day" (2 Thess i. 7-10).

The tense here (in verse 10) is not the simple future tense of the indicative mood, but it is the

second aorist tense of the subjunctive mood, (...) (elthe), and can mean only shall have come. In

verse 7, "when the Lord Jesus shall be revealed" is not a verb at all, but a noun, (...) (en te

apokalupsei), and means at the revelation (lit., at the Apocalypse).

So that "at the Apocalypse" of Jesus Christ, the Raptured ones of 1 Thess. iv. will already be

at rest. They have their "tribulation" now (vers. 4, 5). This is the teaching of v. 7.

But when the time comes to "recompense tribulation" to the world, then Christ will already

have come to be glorified in His saints. For "in that day" He "shall have come" to take them up to

be with Himself, "for ever with the Lord." This is the teaching of verse 10.

That this is the only sense in which this tense can be taken is clear from the following examples

of its use :— Matt. xxi. 40: "When the lord of the vineyard cometh" (shall have come).

Luke xvii. 10: "So likewise ye, when ye shall have done all those things." (Here it is so rendered).

Mark viii. 38: "Whosoever therefore shall be ashamed of me... of him also shall the Son of Man

be ashamed (here we have the simple future) when he cometh (...) (hotan elthe, the same as in 2

Thess. i. 10, i.e., shall have come) in the glory of his Father."

In John iv. 25 we have the tense contrasted with another: "I know that Messiah cometh (lit., is

coming), which is called Christ; when He is come ((...) shall have come) he will tell us all things."

Acts xxiii. 35: "I will hear thee, said he, when (...) thine accusers are also come" (lit., when

thine accusers also shall have come).

John xvi. 13: "Howbeit, when He, the Spirit of truth, is come" ((...) shall have come).

Rom. xi. 27: "For this is my covenant unto them, when I shall take away (lit., shall have taken

away) their sins."

The prophecy as to Christ's enemies' being put under His feet (Psa. cx. 1) is quoted or referred

to six times in the New Testament. Christ is now at God's right hand "until His enemies shall have

been placed (as) a footstool for His feet." (See Matt. xxii. 44; Mark xii. 36: Luke xx. 42; Acts ii.

34; Heb. i. 13; x. 12, 13). Then He will arise and use this footstool, treading His enemies under His

feet (Psa. xviii. 37-50). This is the subject of the Apocalypse; and result and fulfilment of it is

recorded in 1 Cor. xv. 25, which speaks of Christ's after-reign, "For He must reign till He hath put

(lit., shall have put) all enemies under His feet." So that the two acts are carefully distinguished.

First, the placing of the footstool; and then the using of it. The one is at the beginning of the "day

of the Lord," the other is at the end of His reign.

All this is conclusive, and tells us that the church of God will be at "rest" at the Apocalypse of

Jesus Christ. And that, when He comes to take vengeance on His enemies, He "shall have come"

already for His saints.

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This enables us to see the true place of the Apocalypse in the New Testament. Chronologically

it follows on the Epistles, which end with the taking up of (1 Thess. iv.); but logically, i.e., in the

purpose of the ages (Eph. iii. 10 R.V. marg.), it follows the Gospels; and takes up the subject of

the King and the Kingdom, where it is there left.

There we see it rejected: here we see it established with judgment, and set up in Divine power

and glory.

True, in order of time it follows on the period covered by the Epistles: and what we have to

look for, now, is, not the conversion of the world, but the judgment of the world. The professing

church is deceiving the world. It tells the world that its mission is to improve the world and, by

improving its sanitation, housing its poor, and generally preaching the gospel of earthly citizenship,

to bring on a millennium, in which no Christ is thought of or wanted!

While the majority of the Church's teachers are loudly proclaiming that "the day of the Lord"

will not come till the world's conversion comes, the Spirit and truth of God are declaring that that

day shall not come until the apostasy comes (2 Thess. ii. 3).

While the majority of the Church's teachers are maintaining that the world is not yet good

enough for Christ, the Spirit is declaring in the Word that the world is not yet bad enough.

There is some difference between these two testimonies; and our labour will not be in vain, if

we learn from this book of the Revelation to believe God; and, while we "wait for His son from

heaven" as our blessed Hope, to warn the world of increasing apostasy (which may go on side by

side with increasing morality) and of coming judgment.

Yes, coming judgment. That is the scope of the whole book. We have, here, events which cannot

be limited by mere ecclesiastical history; but a wondrous unveiling of the awful scenes which shall

end up God's controversy with Satan. It has as its field the whole creation, and not merely a corrupt

church in Europe. All the forces of Heaven and Hell are seen in conflict, and bringing to a head

the mighty issues involved.

On the one side we see,

(1) The full display of the power of God in Christ, opposed to the full energy of Satan and all

his forces in the "day of battle and of war" (Job xxxviii. 23).

(2) In this final conflict, we see the full array of all the Heavenly forces which Christ can

command and will command. We see spiritual beings, angels and principalities and powers in

Heaven, and the great physical forces of creation (Zech. xii. 4-8; xiv. 1-4, etc., etc.,) brought to

bear on the great enemy.

(3) That mighty heavenly host will embrace all who have been delivered and redeemed from

"the power of Satan" from the time of sin's beginning, as well as all the angelic beings who have

not fallen.

(4) These heavenly forces are led by "the King of Kings, and Lord of Lords," — "the Prince of

the Kings of the earth" — the great "Captain of the Lord's host."

On the other side, we see

(1) The full display of Satan's power and authority (xvi. 13, 14), and that, too, from the beginning

of his tyranny and usurpation as the "prince of this world" and its "god" (John xii. 31; xvi. 11; 2

Cor. iv. 4).

(2) To this end, all the hosts which he can and will command, from the very beginning of his

power — angels and principalities and powers; men and demons from the pit, and men on earth;

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all these will be led by their captain, and all brought to bear against Him who sitteth upon the White

Horse (Rev. xix.; Jude 6; 2 Pet. ii. 4).

(3) This mighty host will be of far wider extent than the minds of expositors have ever yet

conceived.

(4) These forces of earth and hell will have for their leader, Satan, "the prince of this world."

We have here something far beyond the ordinary interpretations put upon this Book: and, we

believe that few, if any, can possibly realize all the mighty issues involved in it: and the extent of

its results as affecting creation, Israel, and the nations of the world.

To limit it to Popery, or to Christendom (so called) is, we believe, wholly to miss the scope of

the Book: and, to lose the weighty lessons if its wondrous Revelation, by committing the mistake

condemned by true logic — viz., of putting a part (and a small part too) for the whole.

The awful conflict is of far wider extent than this. It exceeds all the general petty views of its

scope; as affairs of State transcend those of a Parish Vestry.

"Michael and his angels" and "the Dragon and his angels" include the whole fighting forces of

the heavens. Rev. xii. reveals the HEAVENLY ARMAGEDDON, which will bring to an end the

hostilities of ages by a final overthrow of the wicked (so far as the super-etherial heavens are

concerned).

What the Book tells us of the conflict on earth is of the same character. The scope of it takes

in the whole earth, and leads up also to an EARTHLY ARMAGEDDON (Rev. xvi. 16).

The Covenant of marvels (Ex. xxxiv. 10) refers to judgments which are cosmical in the widest

sense of the term.

The scope of the book winds up all the affairs of time, and contains the end of prophecy, the

end of knowledge, and the end of the Secret of God (x. 7), and the dawn of the eternal ages of ages.

In short, the scope of the book, as shown by its place in, and relation to, the whole canon of

Scripture, is the winding up of the affairs of the whole creation, and the fixing of the eternal states

of all things in heaven and on earth.

We are thankful to feel that we are not alone in taking this serious view of the real scope of the

Apocalypse.

While many fritter away its solemn scenes in the common-place history of Europe, there are

others who see beyond all this, and behold the Divine interposition in the affairs of the whole

creation.

We have information about the church in the Epistles: as we see, even in them, the indications

of the coming corruption which has since become history. But in the Apocalypse we have something

far beyond, and quite different from all this.

The Epistles prepare us for what we know as Ecclesiastical history; and they prepare us also

for the end and revealed in the Apocalypse.

Eloquent testimony is borne to this, and therefore to our view of the scope of Revelation, by

Canon Bernard;

who approaches the subject from a somewhat different standpoint.

His weighty words are:—

"I know not how any man, in closing the Epistles, could expect to find the subsequent history

of the Church essentially different from what it is. In those writings we seem, as it were, not to

Bampton Lectures for 1864: The Progress of Doctrine in the New Testament, by Thomas Dehany Bernard, later Rector of

Walcot, and Canon of Wells. London: Macmillan & Co., 1900 (page 189, 5th ed., 1900).

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witness some passing storms which clear the air, but to feel the whole atmosphere charged with

the elements of future tempest and death. Every moment the forces of evil show themselves more

plainly. They are encountered, but not dissipated. Or, to change the figure, we see battles fought

by leaders of our band, but no security is promised by their victories. New assaults are being

prepared; new tactics will be tried; new enemies pour on; the distant hills are black with gathering

multitudes, and the last exhortations of those who fall at their posts call on their successors to

'endure hardness as good soldiers of Jesus Christ,'

and 'earnestly to contend for the faith which

was once delivered to the saints.'

"The fact which I observe is not merely that these indications of the future are in the Epistles,

but that they increase as we approach the close, and after the doctrines of the Gospel have been

fully wrought out, and the fullness of personal salvation and the ideal character of the church have

been placed in the clearest light, the shadows gather and deepen on the external history. The last

words of St. Paul in the second Epistle to Timothy, and those of St. Peter in his second Epistle,

with the Epistles of St. John and St. Jude, breathe the language of a time in which the tendencies

of that history had distinctly shewn themselves; and in this respect these writings form a prelude

and a passage to the Apocalypse."

If these things be so, as we assuredly believe they are, then the church is not the subject of the

Apocalypse.

The Apocalypse follows the Epistles in sequence of time, and is naturally and historically

consequent upon them; but in the Divine order and plan it is logically and dispensationally

consequent on the Gospels and Acts.

Every previous dispensation has ended in judgment, from Satan's first rebellion (Gen. i. 1, 2)

to his final rebellion (Rev. xx. 8-10) and the final judgment (verses 11-15).

That this present dispensation shall end in judgment is not only to be inferred from the uniform

history of the past; for it is clearly foretold in the Epistles. It is this judgment which is described in

the Apocalypse; and it is this book we are now seeking to understand more clearly. This clearness,

we believe, will be greater in proportion as we see the position occupied by this Book in the New

Testament; and in proportion as we believe that the Church of God has no part in the great

Tribulation, and no participation in those judgments.

That it is not the subject of this book we have endeavoured to establish in our fifteen preliminary

points: and this view will be further confirmed as we proceed with our consideration and study of

the Apocalypse.

2 Tim. ii. 3

Jude 3.

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THE SCOPE OF THE APOCALYPSE SHEWN BY ITS

STRUCTURE

Having seen the scope of the Apocalypse as suggested by the place of the book in the Canon

of Scripture, we now propose to gather its scope from its structure.

This can be done only by looking at the book as a whole.

Most expositions of the book have proceeded on some plan formed according to the expositor's

own idea. These are, for the most part, clever and ingenious; but, after all, they represent only the

opinion of each individual writer; and are accepted or rejected according to the opinion of each

individual reader. The fact that there are scarcely two alike out of the vast number of these analyses

shows what a poor foundation these human opinions are to rest upon; and also that there is room

for a serious attempt to search and see whether there be not some Divine plan in the structure of

the book; or whether God has left us thus at sea, without chart, compass or helm.

Our answer is that God has not thus left us to interpret the book; but He has given us the book

as His own interpretation of what "The Day of the Lord" is to be. There is a Divine plan in the

structure of the book; and, if we follow this and proceed on its lines, believing what God says, all

will be clear, simple and easy. But if, whenever God says on thing we immediately assume and

assert that he means another thing, we shall, obviously, have as many different interpretations as

we have interpreters! And who is to direct us in such a chaos of conflicting opinions.

Were it our aim to enumerate these opinions, and help to [make] a choice between them, our

task would be greater than we could undertake or carry out. But, as our aim is to treat the book as

God's own description and explanation of the events which are to take place when the Lord Jesus

shall be revealed from Heaven, our task will be a happy one; for it will be to try to understand what

God says and not what man thinks.

We shall find ourselves giving little more than a translation of God's own words, first setting

them forth according to His own plan.

That this plan is correct and true is not open even to question. It is so simple that a child will

be able to understand it.

After the Introduction (chap. i), which corresponds exactly with the Conclusion (chap. xxii.

6-21); and the Instruction for people on the earth during that Day (chap. ii, iii.), which corresponds

with matters concerning people on the New Earth, in chap. xxi. 1 - xxii. 5, we find that the whole

body of the book is divided for us into seven pairs of connected events.

Perhaps the simplest form in which to first exhibit this will be the following:â€”

Â Â Â Â Â Â Â A | i. Introduction.

Â Â Â Â Â Â Â Â Â Â Â B | ii, iii. The People on Earth.

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â X | iv. 1 - xx. 15. Visions.

Â Â Â Â Â Â Â Â Â Â Â B | xxi. 1 - xxii. 5. The People on the New Earth.

Â Â Â Â Â Â Â A | xxii. 6-21. Conclusion

Now, the Holy Spirit has divided the central number, which we have marked "X," and which

occupies the larger part of the book, into seven parts. Each of these seven parts consists of two

scenes: The former of which takes place "in Heaven," and the latter "on Earth."

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If we examine these more closely, we shall find that they are correlative: i.e., the scene "in

Heaven" is preliminary to, and explanatory of, the events which follow "on Earth." Things are seen

"in Heaven," and words are there uttered which show the nature and object of what is about to take

place "on Earth."

When God has described a scene as taking place "in Heaven," and caused Heavenly voices to

give the key to what is to follow in another scene which immediately takes place "on earth"; and

this is done seven consecutive times; is it not strange that writers on the Apocalypse should overlook

this exceedingly simple arrangement; and proceed to elaborate some complicated analysis of their

own; and thus wholly ignore and break up the division which God has Himself made and given

and marked off so clearly by the repeated expressions "in Heaven" and "upon the Earth," on purpose

to guide us in understanding His book?

How can we trust any analysis, however clever it may be, if these divisions are broken into,

and the Heavenly and earthly scenes are mixed together? All must be confusion. And any such

division of the book, or any which proceeds on the lines of the chapter-divisions, as given in the

authorised version, will be found useless for the purpose of gathering the real scope of the book.

Before we proceed further it may be well to set out these Divine divisions more fully.

Â Â Â A | i.Â Introduction

Â Â Â Â Â Â Â B | ii, iii.Â The people on the earth

Â Â Â Â Â Â Â Â Â Â Â X | i.Â {H

| iv., v.Â In Heaven.Â (The Throne, the Book, and the

Lamb.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | vi. 1-vii. 8.Â On Earth.Â (The Six Seals and

144,000.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â | ii. {H

| Â vii. 9-viii. 6.Â In Heaven.Â (The Great Multitude

and the Seventh Seal.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | viii. 7-xi. 14.Â On Earth.Â (The Six Trumpets.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â | iii. {H

| xi. 15-19-.Â In Heaven.Â (The Seventh Trumpet.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | xi. -19.Â On Earth.Â (The Earthquake, etc.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â | iv.Â {H

| xii. 1-12.Â In Heaven.Â (Woman, Child and

Dragon.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | xii. 13-xiii. 18.Â On Earth.Â (The Dragon and

Two Beasts.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â | v.Â Â {H

| xiv. 1-5.Â In Heaven.Â (The Lamb and 144,000.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | xiv. 6-20.Â On Earth.Â (The Six Angels.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â | vi.Â {H

| xv. 1-8.Â In Heaven.Â (The Seven Vial Angels.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | xvi. 1-xviii. 24.Â On Earth.Â (The Seven Vials.)

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Â Â Â Â Â Â Â Â Â Â Â Â Â Â | vii. {H

| xix. 1-16. Â In Heaven.Â (The Marriage of the

Lamb, etc.)

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â E | xix. 17-xx. 15.Â On Earth.Â (The Final Five

Judgments.)

Â Â Â Â Â Â Â B | xxi. 1-xxii. 5.Â The People on the New Earth.

Â Â Â A | xxii. 6-21.Â Conclusion.

The more intently we look on this, and the more carefully we study it, the more shall we be

struck by its beauty and simplicity. How clear, compared with man's complicated division made

according to his own fancy! So clear that the humblest child of God cannot fail to grasp it. It requires

no explanation; but it will itself explain all things to us if we have ears to hear.

It is remarkable that in each of these wondrous scenes "in Heaven" voices with utterances and

songs are heard. Not one Heavenly scene is without some Heavenly voice or utterance. Indeed,

there are, altogether seventeen of these distributed in these seven scenes "in Heaven"; and this

distribution helps us to discover the order and arrangement of these seven pairs respectively.

No. iv. evidently is the great central pair; both from actual position as well as from its subject

matter. As to position, it occupies, literally and actually, the central part of the book; while as to

its subject matter, we shall see (when we come to consider it) that it is as important as its position

declares it to be.

Then, Nos. i. and vii. are marked off as corresponding, by the fact that out of the seventeen

heavenly voices ten are in these two pairs; six being the first scene "in heaven," and four in the last.

The heavenliness of Nos. i. and vii. is also more marked than in any of the others: for all heaven

is engaged in either giving these utterances, or singing these songs;

and it is only in these two

scenes that the four Zoa, or living ones, utter their voices.

In Nos. ii. and vi. we also have another pair â€” the former characterised by the trumpets, and

the latter by the vials â€” the two most solemn portions of all the judgments which the book contains.

Moreover, it is remarkable that it is in these two that those who pass through, or come out of, the

great tribulation are specially mentioned as giving these heavenly utterances.

It appears, therefore, from this that these seven pairs are arranged as an Epanodos: that is to

say, the first corresponds with the last (the seventh); the second with the sixth; the third with the

fifth; while the fourth stands out in the centre; emphasising, by its central position, its important

teaching.

They may be set out formally and briefly thus:

Â Â Â i | Longer and more full of heavenly voices and utterances. (Six in all).

Â Â Â Â Â Â Â Â Â Â Â ii | The Trumpets.

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â iii | Shorter and less detail.

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â iv | Central in subject and position.

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â v | Shorter and less detail.

Â Â Â Â Â Â Â Â Â Â Â vi | The Vials.

Â Â Â vii | Longer and more full of heavenly voices and utterances. (Four in all).

Singing is mentioned only three times in Revelation: chap. v. 9, xiv. 3, xv. 3.

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THE HEAVENLY VOICES

are also portioned out according to the above plan:

Â Â Â i | All heaven (6). The four Zoa, or Living ones, and twenty-four Elders; only here and

in No. vii.

Â Â Â Â Â Â Â Â Â Â Â ii | Those out of the great tribulation (2).

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â iii | Great voices (2).

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â iv | A loud voice (1).

Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â v | Great voices (1).

Â Â Â Â Â Â Â Â Â Â Â vi | Those out of the great tribulation (1).

Â Â Â vii | All heaven (4). The four Zoa, or Living Ones, and twenty-four Elders; only here and

in No. i.

From all this it is clear that we have to do with Divine handiwork when we come to the study

of this book.

We have before us not one of the many Apocalyptic writings which have been put forth at

various times by men, which are for the most part unintelligible dreamings;

but we have on which

differs from, and stands out amid, them all; having the Divine impress stamped upon it; thus marking

it as worthy of our deepest attention and most reverent study.

It may be well to append a complete list or table of these utterances as a guide to their further

study by our readers: â€”

A TABLE OF THE SEVENTEEN HEAVENLY UTTERANCES.

. Chaps. iv. and v.

The four Zoa, or Living ones. iv. 8. "Holy, Holy, Holy," &c. (Three-fold).

The twenty-four Elders. iv. 11. "Thou are worthy ... to receive," &c. (Three-fold).

The four Zoa, or Living ones, and the twenty-four Elders. v. 9,10. (A new song). "Thou are

worthy to take the book," &c.

Many angels and the four Living ones, and the Elders and thousands of angels. v. 12.

"Worthy is the Lamb," &c. (Seven-fold).

Every creature. v. 13. "Blessing and honour and glory," &c. (Four-fold).

The four Zoa, or Living ones. v. -14-. "Amen."

. vii. 9 - viii. 6

The great multitude out of the great tribulation. vii. 10. "Salvation to our God," &c.

All the angels round about the throne. vii. 12. "Amen: Blessing, and glory, and wisdom,"

&c. (Seven-fold).

. xi. 15-19-.

Such as The Sibyllene Oracles (180 B.C. - 350 A.D.); The Testaments of the Twelve Patriarchs (130 B.C - 10 A.D.); The

Psalms of Solomon (70-40 B.C.); The Book of Jubilees (40-10 B.C.); The Ascension of Isaiah (1-100 A.D.); The Assumption of

Moses (14-30 A.D.); The Apocalypse of Baruch (50-90 A.D.); The Book of Enoch (200-260 A.D.).

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Great voices. xi. -15. "The Kingdom of the world is become," &c.

The twenty-four Elders. xi. 17. "We give Thee thanks, O Lord God Almighty."

. xii. 1-12

A loud voice. xii. 10-12. "Now is come salvation, and strength," &c.

. xiv. 1-5

A voice from heaven. xiv. 3. A new song (no words).

. xv. 1-8

They that had gotten the victory over the beast, &c. xv. -3. "Great and marvellous are they

works, Lord God Almighty," &c.

. xix. 1-16

A great voice of much people in heaven. xix. -1-3. "Alleluia: salvation and glory," &c.

(Four-fold)

The twenty-four Elders and the four Zoa, or Living ones. xix. -4-. "Amen, Alleluia."

A voice out of the throne. xix. 5. "Praise our God, all ye his people," &c.

The voice of a great multitude, &c. xix. -6, 7. "Alleluia: for the Lord God omnipotent reigneth,"

&c.

We shall note, as we proceed, the relation of these Heavenly Voices to the transactions which

follow on the earth. Meanwhile, our readers may make out for themselves a more complete list of

these utterances, and study the distinguishing features of each.

Before closing this chapter, we may add the following from Canon Bernard's Progress of

Doctrine in the New Testament.

Â He beautifully expands the thought and the truth involved in

the seven pairs of alternate visions which we have pointed out as being "in heaven" and "on earth."

He says:â€”

"We have here.... a doctrine of the history of the consummation: I mean that, besides a prophetic

record of the facts of the history, we have (what is of much higher value) an exposition of the nature

of the history. The book is a revelation of the connection between things that are seen and things

that are not seen, between things on earth

and things in heaven

; a revelation which fuses both

into one mighty drama; so that the movements of human action, and the course of visible fact, are

half shrouded, half disclosed, amid the glory and the terror of the spiritual agencies at work around

us, and of the eternal interests which we see involved. We are borne to the courts above, and the

temple of God is opened in heaven,

and we behold the events on earth

as originating in what

passes there. There seals are broken, trumpets are sounded, and vials are poured out, which rule

the changes [of the world]... While we are looking down through the rolling mists on things that

Bampton Lectures for 1864. Macmillan. 5th Edition. 1900.

Our italics

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pass below, we are all the time [in vision] before the throne of God and of the Lamb, and among

the four-and-twenty elders, the four living beings, and the innumerable company of angels; and we

hear voices proceeding out of the throne... and hallelujahs that roll through the universe. We see,

further, that there is cause for this participation of the world above in the events of the world below;

for it becomes more plain that the earth is the battlefield of the kingdoms of light and darkness.

There is a far bolder revelation that we have had before of the presence and action of the powers

of evil. The Old Serpent is on one side, as the Lamb is on the other; and the same light which shows

the movements of the Head and Redeemer of our race, falls also upon those of the enemy and

destroyer. In the sense of this connection between things seen and things not seen lies the secret of

that awe, and elevation of mind, which we felt as children when we first turned these pages; and

the assurance that it has an ever increasing value to him who has painfully sought to test the mingled

form of good and ill, and to discern some plan and purpose in the confused scene around him" (pp.

193, 194).

"The books is a doctrine of the power and coming of our Lord Jesus Christ. 'Behold He cometh

with clouds, and every eye shall see him.'

Â That is the first voice, and the key-note of the whole.

The Epistles...[in chaps. ii. and iii.] ... all take their tone from this thought, and are the voice of a

Lord who will 'come quickly.' The visions which follow draw to the same end, and the last voices

of the book respond to the first, and attest its subject and its purpose. 'He which testifieth these

things saith, Surely I come quickly. Amen. Even so come, Lord Jesus.'

... Toward that hope our

eyes have been steadily directed in the former Apostolic writings; but it is here presented, not so

much in relation to our personal life as to the kingdom of God and to the world itself upon the

whole. It appears here as the (...) (the sunteleia or consummation of the age), towards which all

things tend... Differences and uncertainties of interpretation as to the details... still leave us under

the sense that it is a history of the power and coming of our Lord Jesus Christ. This assurance,

enjoyed at all times, grows clearer in the days of trouble, rebuke and blasphemy: and the darkest

times which the prophecy forebodes will be those in which its fullest uses will be found."

Rev. i. 7.

xxii. 20.

Our italics.

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The Introduction: Chapter 1

We now have to deal with each of these eighteen large members [as previously outlined]. We

must expand the structure of each; and then give a translation, with such explanatory remarks as

may be necessary to help us in understanding the inspired words.

We are aware that some persons consider these structures as more or less fanciful.

But we may ask, why are we to make a distinction between God's words and God's works? "All

his works are perfect." Students of science never weary in examining them; and the more closely

they examine them the more of this perfection do they discover in their structure, order, arrangement,

beauty, etc., etc.

But God's words are part of His Works. Why should not students of God's Word deal with it

in the same way, and expect to find the same perfection of structure, order and beauty? Why are

His words to be treated as though they were imperfect, and His works perfect?

It is written, "The works of the Lord are great, sought out of all them that have pleasure therein."

(Ps. cxi. 2).

We believe that His words also are great and perfect; and as we have, and trust our readers also

have, intense "pleasure therein," we propose to seek them out and to "search" the Scriptures, so

that we may all be able to say, "I rejoice at Thy word, as one that findeth great spoil" (Ps. cxix.

162).

Our readers are exhorted to study them carefully, for they are the key to the whole Book. They

show us what is the Scope of the whole; and also of its various parts. They tell us what is emphatic;

and what are the special points on which we are to fix our attention. Thus we shall have a constant

and never-failing guide ever at hand to direct our studies and control our thoughts.

In the consideration of these Structures we shall get such an impression of the Divine source

of the Book and of its perfections (even though we may not fully grasp them), that we shall be

impelled to receive its revelation as "the Word of God," and "not as the Word of men" (I Thess. ii.

13).

The INTRODUCTION (chap. i) is constructed on exactly the same plan as the CONCLUSION

(xxii. 6-21).

Each consists of four pairs of four members each.

It is not always, or even often, that the Introduction and Conclusion of a book thus correspond

with each other.

But this book of the Revelation is peculiar. Four is the number symbolising that which has to

do with the earth; and sixteen is the square of four. It is significant that this book should be rounded

off so perfectly as to declare, thus, outwardly and symbolically, that it relates to this earth; and to

the putting square of all that concerns it.

Everything is out of course now: but all is to be put square ere long; and in this book we are

told how it is going to be done.

The following is the structure of chapter i., which forms the "Introduction" to the whole book.

To appreciate it more, we ought carefully to compare it with the structure of the "Conclusion,"

which will be given in its place.

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A | E

| a

| i. 1. The angel testifying.

| 2. The things testified.

| c

| 3-. Benediction. ("Blessed.")

| -3. Advent. ("The time is at hand.")

| a

| 4-. John testifying.

| -4,5-. The things testified.

| c

| -5,6. Ascription. ("Unto Him.")

| 7,8. Advent ("Behold He cometh.")

| a

| 9-. John testifying.

| -9-11. The things testified.

| d

| 12-16. Advent. (Visions of the Coming One.)

| 17-. Salutation. ("Fear not.")

| a

| -17-18. Jesus testifying (of Himself).

| 19. The things testified.

| d

| 20-. Advent. (Vision 12-16, d3) referred to.)

| -20. Interpretation. ("The 7 stars are," &c.)

This Structure shows us that the emphasis is specially placed on two things:--

The Advent (F), and

Testimony concerning the Advent (E).

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In each of the latter of the two pairs (F

, F

, and F

) the Advent is alternated with four other

subjects:--

Benediction,

Ascription,

Salutation, and

Interpretation.

But these are introverted. For, whereas, in the first two pairs the Advent follows the Benediction

and the Ascription respectively, it precedes the Salutation and the Interpretation in the last two

pairs.

Moreover, the Advent is testified in two ways. In the first two pairs (d

and d

) it is testified in

words; but in the last two pairs (d

and d

) it is testified in vision. Our attention is called to this

difference by the Introversions in F

and F

And now, to show how perfectly, not only the introduction, as a whole, is constructed, but also,

how perfect are each of its parts (or members), we must expand the first member, E1, as an example,

in full.

This makes it perfectly clear that in these first two verses we have the essence of the whole

book. This first member, consisting of these two verses, is divided into two parts, which have a

perfect correspondence with each other. This correspondence is hidden by the faulty human

verse-division. In each division we have the same four subjects, viz., giving of the Book; Its medium,

purpose, and subject; first, in Intention; and then, in Execution.

, i. 1, 2. The Angel Testifying and the Things Testified.

Intention |

| e | 1-. The Revelation Given] "The Revelation of Jesus Christ, which God gave

f | -1-. The Medium] "unto him,

g | -1-. The Purpose] "to show unto his servants

h | -1-. The Subject] "things which must shortly come to pass;

Execution |

| e | -1-. The Revelation Given] "And he sent and signified it

f | -1-. The Medium] "by his angel

g | -1,2-. The Purpose] "unto his servant John: who bare record

h | -2. The Subject] "of the word of God, and the testimony of Jesus Christ, and of

all

things that he saw."

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We need not proceed further with the expansions of all these members.

Our readers will have noticed that, in E

, we have combined the full text with the outline or

skeleton of the structure. But this text is from the Authorized Version. In our Exposition we propose

to give our own Translation, with such explanatory notes as may serve to make it clear.

THE TRANSLATION OF E

, chap. i. 1, 2.

i. 1. THE REVELATION OF JESUS CHRIST] This is the Divine title of the book. All

other titles, whether ancient or modern, are human, and are therefore not worth discussing, or even

enumerating. The book is often called the Apocalypse, which is the transliteration of the Greek

word rendered "Revelation." (...) means literally an unveiling, from (...) apo away from, and (...)

kalupto, to veil: and may be understood either of the taking a veil from a person, and so causing

him to become visible (as when a statue is said to be unveiled); or of taking a veil from the future,

and disclosing the course of events which shall take place.

Probably both senses are true here.

And, if the latter, then it shows us that what follows in this book is to be taken literally; for, when

the Lord would not reveal, but would hide the meaning of His words, He spoke in parables and

used emblems (Matt. xiii. 10-16. Mark iv. 11, 12).

With (...) en in, i.e. When he shall be revealed, 2 Thess. i. 7. 1 Pet. iv. 13.

Manifestation, Rom. viii. 19.

Appearing, 1 Pet. i. 7.

Coming, 1 Cor. i. 7 (marg. revelation).

With (...) eis into, To lighten, Luke. ii. 32.

which God gave to Him] Here it is not the Father who instructs His children; but , it is "God,"

as Sovereign, who informs His "servants" through Christ, who is (in His mediatorial character)

emphatically the Servant (see Is. xlii. 1, 7, &c.), where, as a "bruised reed" and "smoking flax," He

is not broken or quenched "till He have set judgment in the earth." The time has now come for Him

to execute this judgment: and therefore God, from His throne of government, gives to His Servant,

Jehovah-Jesus, to show. (Compare John v. 19, 20; vii. 16; viii. 28; xii. 49; xiv. 10; xvii. 7, 8. Matt.

xi. 27. Mark xiii. 32. Acts. i. 7).

to show] Here we have the same word as that which is used in the opening of the "Conclusion"

of this book (xxii. 6). It means to to present to view, and has a close connection with the visions

and signs (compare Matt. iv. 8; viii. 4). But it must not be restricted to this, as is clear from Matt.

xvi. 21.

to His servants] Not "all Christians" (as such), as Alford says, but to Israel, to whom the word

"servant" peculiarly belongs. We have already said something on this subject, so that we need only

add that it is not used of Christians in the Pauline Epistles, but it is in 1 Cor. vii. 22, and in four

We give a list of all the occurrences of the word, with its renderings [in the section VII. The Title of the Book], so that our

readers may be able to judge for themselves what is the sense in each passage. It is rendered revelation in Rom. ii. 5; xvi. 25. I

Cor. xiv. 6, 26. 2 Cor. xii. 1, 7. Gal. i. 12; ii. 2. Eph. i. 17; iii. 3. 1 Pet. i. 13. Rev. i. 1.

The word occurs in this book eight times, viz., i. 1; iv. 1; xvii. 1; xxi. 9, 10; xxii. 1, 6, 8.

E.W. BullingerRevelation

cases where he refers to himself and others as singled out for special service. Indeed, in one place

an important argument is built on the emphatic distinction between servants and sons (Gal. iv. 7):

"Wherefore thou are no more a servant, but a son." (See 2 Cor. vi. 17, 18, and compare John xv.

15).

On the other hand, it is used fourteen times of those who are the subject of the Apocalypse. In

the Old Testament it is the common word for Israel under the covenant of works. (See Lev. xxv.

42, 55. Isa. xlix. 3; lxv. 15, &c., &c.).

what things must needs come to pass] by the necessity of Divine ruling and over-ruling.

That is to say, they are not left to chance, for they must needs come to pass. We have the exact

words here from the Septuagint of Dan. ii. 29. In other words, God will fulfil that which He reveals.

with speed] (...) en tache occurs eight times,

from which our readers may themselves see

that it is used in two senses: quickly, as to speed; and soon, as to time. Both may be true here: and,

if the latter (according to Luke. xviii. 8) be relied on, then we must note that delay is implied,

"though He bear long with them" (verse 7). Such delay is implied in Rev. x. 6: "for there shall be

no more delay." In God's speedy time (with whom a thousand years are as one day, 2 Pet. iii. 8),

He will bring them to pass; and when that time comes He will do it with speed, and "make a short

work of it" (Rom. ix. 28).

and He signified it] i.e., God, see xxii. 6. The word means (etymologically) to show by signs:

but it must not be restricted to this meaning, as the other occurrences of the word clearly show. See

John xii. 33; xviii. 32; xxi. 19. Acts xi. 28; xxv. 27. Rev. i. 1. The restriction referred to has caused

the Apocalypse to be looked upon as a book of signs and symbols which no one can understand.

The fact is that about half the symbols (14) are definitely explained (though these explanations are

often again taken by expositors as being symbolical!) Being Divinely explained, they serves as a

key to those which are unexplained.

sending by His angel to His servant John] John, like Paul and others, was singled out for

this special service to his own fellow-servants. Compare Isa. xlix. 5. Amos iii. 7.

2. who testified] The past tense shows that the Introduction, though coming first, was

necessarily written last. The word connects the Introduction with the Conclusion. Compare i. 1

with xxii. 16, 20. The only three occurrences in this book. It means here not only testified, but

published and made known.

of (or, as to) the Word of God] We have seen above that this is the common idiomatic phrase

for a direct prophetic communication. This, therefore, stands first, and is used of the whole book.

and the testimony of Jesus Christ] i.e., which He testified when on earth. This book or

prophetic word does not go outside the scope of what Jesus bare testimony to, in His own prophetic

teaching. That is the essence of the prophecy of this book, and the "spirit" of it. See xxii. 6.

what things soever he saw] Not only what he heard as a direct prophetic message, but what

he saw represented in vision. God gave the Revelation to Christ, Christ signified by His angel to

John; and John hereby makes it known. He says, in xxii. 8 (where we have another connecting link

between the Conclusion and the Introduction), "I John saw these things, and heard them." We have

{Footnote missing in our digitized original --CCEL}

Thus, "Lampstands" are explained for us as representing assemblies; "Stars," angels of the assemblies; "Torches," spirits;

"Horns" and "Eyes," spirits; "Incense odours," prayers of saints; "Dragon," Satan; "Frogs," unclean spirits; "Wild Beast," a king

(xvii.); "Heads" of the Wild Beast, mountains and kings; "Horns," kings; "Waters," peoples; "Woman," a city; "Fine linen,"

righteous awards; "City of God," Bride of the Lamb.

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also another proof, in this past tense (i. 2), that the Introduction was written last; or, at any rate,

after the seeing and the hearing referred to.

The second member, F

, consists of only one verse (i. 3); the subject of which is two-fold:--

viz., Benediction, and The Advent.

It may be expanded as follows:--

THE EXPANSION OF F

, chap. i. 3.

Benediction and Advent.

| i | 3- Benediction ] "Blessed

j | k | -3-. Persons ] "be he that readeth, and they that hear

l | -3-. Words ] "the words of this prophecy,

j | k | -3-. Persons ] "and keep

l | -3-. Words ] "those things that are written therein:

| i | -3. Reason ] "for the time is at hand."

THE TRANSLATION OF F

, chap. i. 3.

3. Blessed (or, happy) be he that readeth, and they who hear ] This points to one reader

and many listeners (Luke iv. 16). From the neglect of this book, one would suppose it said, "Blessed

are those who do not read." So openly is this blessing rejected; yea, sometimes boastfully! If there

be a reference here to public reading, then the neglect of this book indeed stands exposed, and the

attitude so generally assumed with regard to it is tacitly condemned.

the words of this prophecy ] There is a reference here to the spoken words, especially to the

seventeen heavenly utterances, as distinct from the things written. The words spoken are the key

to the things written, for it is added:

and keep in mind the things which stand written therein ] "Keep" is a Hebrew idiom. The

word (...) shamar means to remember, to ponder upon. See the LXX. translation of it in Gen. xvii.

9, xxxvii. 11. Num. xxviii. 2, etc. Compare also Luke i. 66, "and all they that heard them (the

sayings) laid them up in their hearts"; Luke ii. 19, "But Mary kept all these things, and pondered

them in her heart." So also verse 51. The word is used also of remembering so as to obey; but this

can hardly be appropriate here, for "prophecy" is not precept.

for the season is near ] The word (...) kairos refers to the ordained and appointed time, viz.,

the time occupied by what is written, i.e., the Advent of the Day of the Lord. The prophecy of this

book is not to be put aside as though it referred to things so remote that they have no concern for

us. But they are always to be regarded as near, and kept in our minds, so that our life may be

influenced by them, and that we may walk in view of the nearness of the Day when the Lord will

judge, and thus be without care as to this present time in which man is judging, which is called

"man's day" (1 Cor. iv. 3). Paul shows us how this prophecy may be "kept" in a practical manner

in 1 Cor. iv. 1-5.

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We need not further minutely expand the various members of this Introduction; but proceed

with the translation, referring our readers to the Structure of E

and F

THE TRANSLATION OF E

, chap. i. 4-.

John testifying.

4-. John to the seven assemblies which are in Asia ] We have already shown that the word

(...) ecclesia is used in many senses. We take it here in the neutral sense of Assembly, which leaves

the interpretation open. Certain assemblies are specially addressed. They are recognised as being

on the earth at the time when the things written in this prophecy shall be fulfilled. The continued

reference in these seven Epistles to the body or subject-matter of the Apocalypse shows that chaps.

ii. and iii. are not to be separated from the rest of the book. We shall see this more clearly when

we come to the Epistles themselves. All are agreed that there will be, and must be, a people on the

earth during "the Day of the Lord," such as are alluded to in xii. 17; xiii. 10; xiv. 12, etc.; and all

must agree also that they will need some special instruction. Where is such instruction, if it be not

that which is given to them in these seven Epistles? The interpretation of them belongs to that day.

But that does not shut out such application as may have been made by those who read them in

John's day; or as may be made by us who read them in our own day. Each read, and each get the

promised blessing, in turn. But, when the Church is caught up to meet the Lord in the air, we shall

not take away this book and these Epistles with us; but those who are left behind will then learn

what the true interpretation is, as we had never done. They will see the fulfilment of what is here

prophesied. They, too, will get their blessing; and we see in the Jewish Remnant, and the various

companies of people in this book, what the reality of that blessing will be.

, i. -4, 5-.

-4, 5-. Grace to you, and peace, from Him that is, and that was, and that is coming ] Here

we have an undoubted reference to, and paraphrase of, the name of Jehovah, as revealed in Ex. iii.

14.

It is not from the Father to His children, as in the Church Epistles; but it is from Jehovah as He

was revealed and made known to Israel. This is in perfect keeping with what we hold to be the

scope of the book. Three times we have this periphrasis of Jehovah, and yet it is varied according

to the emphasis we are to place upon it.

In i. 4 and 8, it is "is, and was, and is to come." In iv. 8, it is, "was, and is, and is to come." In

xi. 17 it is, "art and wast" ( the third or future verb, being omitted according to the critical Greek

Texts, L. T. Tr. W.H. A.V. and R.V.).

Hence in ch. i. 4, 8, the emphasis is on "is." In iv. 8, it is on "was." And in xi. 17 it is on "art."

It is for us to learn what this emphasis teaches and we can do so as we come to the respective

passages.

E.W. BullingerRevelation

and from the seven spirits which are before His throne ] This fact that they are "before,"

or in the presence of, God's Throne, shows that they occupy the position of servants (see 1 Kings

x. 8), and of created beings (iv. 5, 10; vii. 9, 15; viii. 2; xi. 4, 16; xii. 10; xiv. 3, 5, 10; xx. 12).

This one fact ought to have precluded the idea that these seven could be one, and that one

Divine! There is nothing in the whole Bible which represents the Holy Spirit in such a subordinate

position. He is equal with the Father and with the Son.

On the other hand, angels are constantly represented as occupying this position. And angels are

again referred to in iv. 5, under the symbol of seven lamps (to which other spiritual creatures are

likened in Ezek. i. 13).

There are other references to these seven angels in the book: e.g., viii. 2. "The seven": i.e., the

well-known, or before mentioned seven.

Angels are specially called "spirits." See Heb. i. 7, 14. Psa. civ. 4. "He maketh His angels

spirits." The word is used of any spiritual being, higher than men, and lower than Deity; without

corporeal garb of "flesh and blood." Where there is any doubt as to the nature of these beings, they

are always defined: e.g., a "dumb spirit," Mark ix. 17. Compare verse 20. Luke ix. 39; x. 20; xiii.

11. Matt. viii. 16. Acts xvi. 16.

In Acts viii. 26, "the angel of the Lord" was sent on a special mission to Philip. Immediately

afterwards he is called (verse 29) "the spirit" who spake to Philip; and then, in verse 39, the same

angelic messenger is called "the spirit"

of the Lord," who ended his mission by catching Philip

away to Azotus. In Rev. iii. 1, we have the seven spirits of God joined with the seven stars. In Rev.

v. 6, we see these "seven spirits of God sent forth into all the earth." If it be objected that this

interpretation opens the door to angel-worship, the answer is that the door is effectually closed in

this very book, in xix. 10; xxii. 9: "See thou do it not."

If it be objected that "angels" would not be mentioned in connection with God and the Lord

Jesus, the answer is that they are so mentioned in 1 Tim. v. 21, "God and the Lord Jesus Christ and

the elect angels." Are these the Holy Spirit? The answer is No! The thought embodied in this

combination here, in Rev. i. 4, is not so much the Triune Deity, as such; but that of the supreme

High Court of heaven having jurisdiction on earth; angels being the assessors. Compare Mark viii.

38. Luke ix. 26; xii. 8, where we have a similar thought.

Nowhere do we find the Holy Spirit associated with the Father and the Son in any salutation.

Not even in the Pauline Church Epistles. In those Epistles, He is viewed as being here on earth with

the Church, and grace and peace come from Heaven; from the Father and the Son.

In this dispensation angels are our servants, see Heb. i. 14; ii. 1, 2, 5. In the coming Dispensation,

after the Church is removed, Angels are no longer servants, they are associated with Heaven's high

court, and are connected with the throne. The Son Himself will act as "before the angels of God."

(Luke xii. 8, 9).

All these grounds are from Scripture; but the objections to them are only what interpreters find

it "difficult to believe." It is a question of what God has said; and not what man may think difficult

or easy to believe.

5. and from Jesus Christ ] The once humbled One who is now exalted and glorified.

See also "unclean spirits," Matt. x. 1; xii. 43. Mark i. 23, 26, 27; iii. 11, 30; v. 2, 8, 13. Luke iv. 33, 36; vi. 18; viii. 29; xi.

24. Rev. xvi. 13; xviii. 2. "Wicked spirits" -- Matt. xii. 45. Luke vii. 21; viii. 2; xi. 26.

The AV. and RV. both have a capital "s" here.

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the Faithful witness ] Compare Isa. lv. 4.

the First-born of the dead ] See Col. i. 18.

and the Ruler of the kings of the earth ] It is remarkable that all these three titles are combined

in Psa. lxxxix. 27, 37. "I will make him my first-born, higher than the kings of the earth... his throne

shall be as a faithful witness in heaven?" See also Isa. lii. 15. Rev. vi. 15; xvii. 4; xix. 16. the

comparison with the kings of the earth is parallel with Psa. ii. 2.

The sudden change from the genitive case (of Jesus Christ) to the Nominatives which follow

it, is very remarkable; and implies the immutability of the Divine Nature, as in "that is, and that

was, and that is coming" above; we might also compare Heb. xiii. 8, or supply, as in the A.V. "who

is."

These titles have no relation to the Church of God, but to Dominion in the earth. It is the

fulfilment of Luke i. 32, which is about to take place: hence this appropriate titles are here assumed.

In Dan. viii. 25, Christ is spoken of as the "Prince of princes," but only in connection with Israel.

That we have here an earthly rule: and that the Dominion in the Earth is about to be taken and used

by the Son of Man, is clear from many Scriptures. (See Rev. xi. 17, 18; xvii. 14; xix. 16. Psa. ii.,

xlv., cx. Isa. ix. 6, 7).

, i. -5, 6.

Ascription.

To Him that loveth us ] All the critical Greek Texts and R.V. read the present and not the

past participle here. We have given our reasons above in our ninth point, for our belief that this

expression is one of those which belongs peculiarly to Israel. And the present participle here tells

us that Jehovah's love to Israel is everlasting (Jer. xxxi. 3. Isa. liv. 10); that He who chose their

fathers, and loved them, is now about to show that that love is still a present love, and what it is

about to do for them.

and washed (or loosed

) us from our sins ] The reading here is somewhat doubtful. We

have given both, for both contain parts of the whole truth. "Washed," is more vivid here, and more

in accordance with Hebrew idiom. For "washed," see Psa. li. 2, 7. Isa. i. 16, 18. Ezek. xxxvi. 25.

Heb. x. 22: and for "loosed," compare Matt. xx. 28. Heb. ix. 12. Rev. v. 9; xiv. 3, 4. In either case

this is the fulfilment of Psa. cxxx. 8, "He shall redeem Israel from all his iniquities," and of Isa. xl.

1, 2, where Jehovah says, "Comfort ye, comfort ye, my people, saith your God. Speak ye comfortably

to Jerusalem, and cry unto her that her warfare (or appointed time) is accomplished, that her iniquity

is pardoned." And this is the object of the coming of Jehovah Jesus, as announced in Matt. i. 21,

"He shall save his people from their sins."

by His blood] Certainly not "in" His blood. Such a thing was never heard of in the Old

Testament. It was not "in" blood that sins were purged away, but "by" blood, for blood itself was

a cause of defilement. It was by the precious atoning merits of Him of whose death the blood

speaks.

Lachmann, Tischendor, Tregelles, Westcot and Hort, and R.V. read "loosed," or "freed."

It is the figure Metalepsis (see Figures of Speech, page 611), by which "blood" is first put for death, and then death put for

Christ's atoning merits.

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6. and He made us to be a kingdom and priests] This is Hebrew in idiom and in meaning.

The explanation will be found in Ex. xix. 6, where God says, respecting Israel (not the Church!),

" ye shall be unto Me a kingdom of priests"; which the Septuagint renders "a royal priesthood."

These also are the words written to "elect strangers," the Dispersion in I Peter ii. 5, 9. It is the figure

Hendiadys, by which the noun "kingdom" become a superlative adjective. Thus, "and He made us

priests—yes, and royal priests, too"; or, 'He made us a kingly order—the members of which are

holy and set apart for the service of God.' We are aware that these words are unlawfully claimed

and appropriated by the Church, and used as a poor and weak argument against the pretensions of

Rome and Romanisers. Where do we read one word about the Christians being priests, in any one

of the Epistles addressed to believers by the Holy Spirit through Paul? The very thought is foreign

to Scripture, and contrary to fact. But such promises were directly and distinctly made to Israel.

See, as to priests, Is. lxi. 6. I Pet. ii. 5 (and compare Rev. v. 10 and xx. 6). As to kings, see Ps. xlix.

14. Dan. vii. 22, 27. Matt. xix. 28. Luke xxii. 29, 30 (and compare Rev. ii. 26, 27, and iii. 21).

There can clearly be no priests of any kind in this Dispensation. The Epistle to the Hebrews teaches

that the Aaronic order has no longer any place; and that the Melchizedec order is absorbed in Jesus

Christ (Heb. vi.-viii.). If Christians, to-day, are kings, who are their subjects? and if they are priests,

where and for whom do they perform priestly duties? For priestly service was on behalf of others,

"first for his own sins; and then for the people's" (Heb. v. 1; vii. 27).

to His God and Father] (see John xx. 17). Not "our" Father, as in the Pauline Epistles (I

Thess. i. 3; iii. 11, etc.). In due season this ascription shall be realised, as we see from chap. xx. 4.

With regard to the word "Father" introduced here, we have to remember that the Priest's office was

hereditary. Only Aaron's sons were priests.

to Him be the glory and the dominion for ever and ever (Lit., unto the ages of the ages.)

Amen] To Him (of course) who " loved the people" (Deut. xxxiii. 3) is this ascription given. The

Greek here for "unto the ages of the ages" is merely a literal rendering of the Hebrew idiom. Such

an expression for eternity was unknown to the Classical Greek writers.

, i. 7, 8.

Advent.

7. Behold,] Our attention is thus called to what is the sequel to all that has been said. We are

to gaze by faith on this wondrous and solemn fact.

He cometh with (or, amid the) clouds] This is an Old Testament reference. Lit., with the

clouds, i.e., with the clouds so often mentioned in connection with His coming in glory. Believers

are to be "caught up in clouds to meet the Lord in the air." They will accompany the Lord when

"He comes with clouds" to the earth. Two very different scenes are described, here and in I Thess.

iv. 17. This is the same aspect of His coming as that mentioned in Matt. xxiv. 30. "THEN (i.e.,

"immediately" after the great tribulation) shall appear the sign of the Son of Man (Rev. i. 13) in

heaven: and THEN shall all the tribes of the earth (or the Land) mourn, and they shall see the Son

of man coming in (or with) the clouds of heaven with power and great glory (i.e., with great and

glorious power)." The clouds are mentioned as His chariot in Psalm xviii. 11; civ. 3. Compare also

Ex. xix. 16; xl. 34. Is. vi. 4; xix.1. Ezek. i. 4. The passages specially connected with Rev. i. 7 are

Dan. vii. 13, 14. Matt. xxiv. 30; xxvi. 64, and Mark xiv. 62.

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and every eye shall see Him] "Eye" is put by Synecdoche for person, i.e., everyone on the

earth will see Him. So Matt. xxiv. 30. But not the Church of God, for it will be then already in

heaven, and not on the earth.

even those very ones who pierced Him] These are specially singled out—"all those who,"

for His brethren, like Joseph's brethren, will then mourn for Him. Compare John xix. 34, which

quotes Zech. xii. 10.

and all the tribes of the Land] Not "kindreds," for the word is the same as in Matt. xxiv. 30.

And it is the tribes "of the Land," not of the whole earth. The tribes of Israel are the subject here,

as in v. 5; vii. 4-8; and xxi. 12.

will wail because of Him] i.e., at (the) sight of Him; or, over Him. This very wailing is

described in Zech. xii. 10-12, and is there declared to take place "in that day," the day of the Lord.

This fixes for us the sense in which "the Lord's day" is to be taken in Rev. i. 10.

How can the Church of God be brought in here? Did the Church of God pierce Him? Are the

members of the Body of Christ members also of the "Tribes of the Land"? And what have they to

wail and beat themselves for, when they are distinctly told that "the day of the Lord" shall not come

upon them as a thief (1 Thess. v. 4), but that it will come upon others "as travail upon a woman

with child; and THEY shall not escape" (I Thess v. 3). Those who can bring the Church in here

cannot possibly have any true conception of what the Church is. Even this mourning of Israel will

be very different from the fear and trembling and destruction which will come upon the Gentiles.

See Isa. ii. 19. Rev. vi. 16. Israel's mourning will be with that repentance which is so often spoken

of as the one necessary condition of national blessing.

Yea: Amen] A double confirmation of the truth of this solemn statement. Compare the

conclusion, xxii. 20. The figure is Synonymia, i.e., the use of synonymous words in order to

strengthen the certainty of this prophecy.

8. I am Alpha and Omega

] What this means is explained in verse 17, and again in xxii.

13. This is a Hebraism, in common use among the Ancient Jewish Commentators to designate the

whole of anything from the beginning to the end; e.g., "Adam transgressed the whole law from (...)

(Aleph) to (...) (Tau)";

"Abraham kept the whole law from (...) to (...)."

The article is used in

the Greek, but it is not required either by the Hebrew or English idioms. Here it means "the first

and the last," as explained in verse 17 and xxii. 12, 13. This title is not a church title, but is specially

used in connection with Israel. See Ex. iii. 14. Isa. xli. 4; xliii. 10; xliv. 6, 8; xlviii. 12; and Rev.

xxi. 6.

saith the LORD God

] Another Old Testament title, used first in Gen. ii. See also remarks

on this. The title "Jehovah" (or LORD) expresses His covenant relation with Israel; "God" expresses

His relationship as Creator with mankind as a whole.

that is, and that was, and that is coming] See our notes on this above, on verse 4. The

emphasis is on the word "is," as shown, by being put first.

the Almighty] We have considered this title above and its bearing on our conviction that it

points to relationship with Israel. (...) (ho pantokrator) is rendered in the Septuagint as the equivalent

Here we have the correct translation of Zech. xii. 10, while the Septuagint gives it incorrectly.

The words, "the beginning and the ending" are omitted by all the Critical Greek Texts and R.V.

Jalk. Reub., fol. 17. 4.

Ibid., fol. 48. 4.

The title "God" is added here recording to all the Critical Greek Texts and R.V.

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for "the Lord of hosts." In Amos iv. 13 as "God of hosts"; in Job it is used for "Shaddai." The

word is used only once in the New Testament outside the Apocalypse, and that in a quotation from

Jer. xxxi. 1, 9, concerning Israel's future (2 Cor. vi. 18). What the combination of these titles says

to us here is this: "I, the Almighty Lord of hosts, the unchangeable God, will accomplish all My

will, fulfil all My word, and execute all My judgments."

We now come to the third set of four members: in which we find the same subjects repeated;

but not precisely in the same order. In the former two the Advent follows the Benediction and the

Ascription; while in the latter two it precedes the Salutation and the Interpretation.

i. 9-.

John Testifying.

9 I John] as in i. 4, and in the Conclusion, xxii. 8. Compare also Dan. vii. 28; ix. 2; x. 2. The

word "also" must be omitted.

even (or, both) your brother] according to the flesh, as well as in a higher relation. (Compare

Acts ix. 30; xi. 29. Rev. xii. 10, &c.)

and partaker with you in the tribulation and kingdom and patience] The construction

and order of the Greek here is pronounced by commentators as "peculiar." Alford calls it "startling."

This is because the Figure of speech is not discerned. It is Hendiatris, i.e., three words are used,

but only one thing is meant. The one thing is "the tribulation," and the two other words characterise

it as being, not the tribulation which the world experiences, but that (for the article is emphatic

here) which is specially connected with the "Kingdom" (Acts xiv. 22. 2 Tim. ii. 12; and Rev. xx.

6), and that which needs "patient waiting" (Rev. ii. 2, 3, 19; iii. 10; xiii. 10; xiv. 12).

which are in

Jesus] Not "of Jesus," as A.V. But in Him, in His Kingdom and in His patient

waiting (2 Thess. iii. 5 marg., and R.V. Comp. Heb. x. 13). John stood in the same relation to these

things as those to whom he wrote. Their brotherhood was "in Jesus." But the fellowship of the

Church of God is always said to be "in Christ" (never "in Jesus"). The members of His body died

in Him, and are risen in Him. Henceforth they know Him no more after the flesh

(2 Cor. v. 15,

17), but stand on new or resurrection ground; and know Him as the great and glorious Head in

Heaven of that Body of which they are the members here on earth.

i. -9-11.

The Things Testified.

(I) came to be in the isle that is called Patmos] The verb is (...) (egenomon), not the verb

to be. It means to come to be; and, when used of an event, we can say, it came to pass. But how

are we to render it when it is used of a person? "Came to be" is not happy English. "Found myself

" is perhaps better. The word describes a fact, though it does not explain it. That explanation,

therefore, follows:—

All the Critical Greek Texts and R.V. add the word "in."

See Things to Come for July, 1901. Since separately published by Eyre & Spottiswoode, Great New Street, London.

E.W. BullingerRevelation

because of the Word of God, and

the testimony of Jesus

] The preposition (...) (dia),

with the accusative case following, denotes the occasion or object, rather than the cause (which

would be expressed by the Genitive case. But chap. i. 2 settles the point for us: for there "the word

of God and the testimony of Jesus" are other names for this Book (vi. 9 and xx. 4), and consist of

"the things which John saw in Patmos." How could he be banished there because of the things

which he saw there? No! it was because he was to receive and see these things that John came to

be or found himself in Patmos. He was there by Divine Spirit and power in order to receive this

Apocalypse or Revelation, just as Paul went into Arabia to receive his revelation (Gal. i. 15-17)

(Compare Gal. ii. 1, 2). That John was banished to Patmos on account of his witness for Christ is

tradition. That, probably, is the reason why it is so universally accepted as a fact; though not a hint

is given of it here where we should naturally expect to find it. We prefer to accept the unanswerable

evidence of verse 2, which, to our mind, settles the matter as to the object of John's coming to be

in Patmos. Moreover, he seems to have nothing to hinder his seeing and hearing and writing. He

had leisure to obey the seven-fold command to write. And why does everyone take Patmos literally

here, when nearly every other place mentioned in this book is taken as meaning some different

place? Even the places of the seven churches are taken by some to be no places at all, but merely

periods of time! The fact that Patmos is taken literally shows that other places mentioned in the

Revelation are to be taken literally also; especially as we are plainly told when we are not to do so.

But why Patmos at all? The answer is surely to be found in the fact that it was in "the great

Sea," which is the central point of the Revelation. Rome lay to the West. The Land, the Euphrates,

and Babylon lay on the East. In the Isle of Patmos then he came to be, and in like manner, he tells

us:

10. I came to be (or, found myself), by theSpirit in the day of the Lord] i.e., by the power,

or agency, of the Spirit, just as in iv. 2, xvii. 3, and xxi.10.

In order to see "visions of God" the prophet Ezekiel (i. 1) was under the direct influence and

power of the Spirit. John was transported by spiritual instrumentality into the scenes which shall

take place in the Day of the Lord, and records what he then saw in vision: namely: the things

which shall take place literally and actually in that Day. How this may have been accomplished we

may learn from Ezek. viii. 3: "And he put forth the form of an hand, and took me by a lock of mine

head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions

of God to Jerusalem." In chapter xl. 2, 3, he says, "In the visions of God brought he me into the

land of Israel, . . . And he brought me thither." Ezekiel goes on to record what he saw of events

and realities in the far distant future, and describes the Temple which is then to be built. In Ezek.

xi. 24, 25, we read, "Afterwards the spirit took me up, and brought me in a vision by the Spirit of

God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I

spake unto them of the captivity all the things that the LORD had shewed me." Those things

concerned the future restoration of Israel (see verses 16-20). In the face of this, why should we go

out of our way to put an unmeaning sense on the phrase "in the Spirit " in Rev. i. 10? There is no

article in the Greek. It is simply "in spirit." There is no reason why the word (...) (en) here should

not have the sense of "by," denoting in or by the power of. It is rendered "by" 141 times in the New

Testament. (See, for example, Matt. xxiii. 20, 21, 22. 2 Cor. vi. 6, &c., &c.) In this case it would

We must omit the second "because of," according to the Critical Greek Texts and R.V.

We must omit the word "Christ" with all the Critical Texts and R.V.

E.W. BullingerRevelation

mean here exactly what it means in Ezekiel, by, or by the power of the Spirit—by which power

John was transported, and thus "came to be" in future scenes and times, and saw "visions of God,"

i.e., visions given by God, which he here records for our learning. Compare similar statements,

chap. iv. 2; xvii. 3; xxi. 10.

On the phrase "the Lord's day" see our preliminary propositions.

and I heard behind me a great (i.e., loud) voice, of a trumpet] This means a voice as loud

as a trumpet; the strength, not the quality, being the point to be noted. This trumpet is specially

associated in the Old Testament with war and with "the Day of the LORD." See Zeph. i. 14-16.

"The great day of the LORD is near, and hasteth greatly, it is near, even the voice of the day of the

LORD: . . . A day of the trumpet." &c. Compare Joel ii. 1. 15: and iii. 16, where we have the

same connection.

11. saying :

What thou seest, write in a book] not in seven separate Epistles, but in this

Book; so as to be of special service for those who will be on the earth in the future Day of the Lord.

Not "what thou at the present moment seest"; the context and the sequel clearly show that the

present tense is here used in order to include all that he should see, and had actually begun to see.

"What thou art seeing" carries on the action right through, so as to include all that we now have in

this Book. Hence it is that the present tense is so often used; e.g., "are proceeding" (iv. 5); "is

descending" (xvi. 21), &c.

and send it to (or, for, i.e., for their use) the seven

assemblies

unto Ephesus, and unto

Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia,

and unto Laodicea] We cannot believe that these places are used symbolically of seven successive

stages of ecclesiastical history. If they are, what is "Patmos" the symbol of? And how can a Place

be a symbol of Time? When one thing is used as a symbol of another, there is always something

common to both, by which the Symbol is connected with the thing symbolised. Besides, at the best,

it is only a theory which had its origin in the mind of some good man. We prefer to believe (1) that

the book was sent to these Assemblies at that time for them to read and hear and keep in mind; (2)

that to us also now there is an application, so far as it accords with what is specially written as to

our standing in Christ in the Pauline Epistles, and we may read and keep these words in mind, so

that we, too, may receive the promised blessing; but (3) as there will be a People gathered in

Assemblies or Synagogues on the earth all through the Day of the Lord and after the Church has

been caught up (this is clear from xii. 1 7; xiii. 1O; xiv. 12), this book, therefore, will have its final

and special interpretation for them. They will receive the blessing; and these Epistles will be

exhausted by the interpretation they will then receive. Thus understanding these Assemblies, we

rob no one, and deprive no one, of the blessing of verse 3. We have already made some remarks

on this point, and shall have more to say when we come to the Epistles themselves.

, i. 12-16.

Advent.

The Vision of the Coming One.

We must omit the words "I am Alpha and Omega, the first and the last, and " with all the Critical Greek Texts and R.V.

In "The seven" are added by all the Critical Greek Texts and R.V.

The same authorities omit "which are in Asia."

E.W. BullingerRevelation

12. And I turned to see the Voice which was speaking with me] Here we have two

Figures— (1) Metonomy of the effect, by which the "voice" is put for the person speaking; and (2)

this, when used with the verb "to see," produces the figure Catachresis (or Incongruity), as a voice

cannot be seen. These Figures properly rendered mean, "and I turned to see Him who spake with

me."

and, on turning, I saw seven lamp-stands of gold] They were realities that John saw, but

realities used as symbols; and what they are symbolical of we are told in verse 20. That they were

real in Heaven is clear from Heb. viii. 2, 5; ix. 23. But they are significant of things below. These

seven lamp stands point us to the seven-fold golden lamp-stand of the Tabernacle. Ex. xxv. 31,

32, 37; xxxvii. 23. Heb. ix. 2. Then, there was but one lamp-stand: here, there are seven. There,

Israel was one, and was gathered as one nation: here, that nation is scattered and in its Dispersion.

The same fact explains the absence of the table of Shew-bread.

13. and in the midst of the seven

lamp-stands One like a son of man] i.e., by a Hebraism,

a human being, viz., the Son of Man Himself. The title emphasizes the human nature of Him who

thus appears to John. For its significance in relation to this book and its interpretation see above,

and compare Dan. vii. 31. Ezek. i. 26; viii. 2.

We now come to the Vision proper, and present the Expansion of the member

, i. 12-16

The Vision of the Son of Man.

| m | 12, 13. Accessories: Seven lamp-stands, clothing, and girding.

His Person

n | o | 14.- Head.

p | -14. Eyes.

| o | 15-. Feet.

p | -15. Voice.

| m | 16-. Accessories: Seven stars, and sword.

n | -16. His Person: Hand, mouth, countenance.

The Vision itself, as we have seen above, is parallel with the vision Daniel saw (Dan. x.); and

its object is the same (as there stated). "I am come to make thee understand what shall befall thy

people in the latter days." Then, it was added," for yet the vision is for many days." Now, the

many days have passed, and "the time is at hand " (i. 3). The Day of the Lord is to be revealed to

John. We need not enlarge or dwell upon the various aspects of the vision.

clothed with a robe reaching to the feet, and girt about the breasts with a girdle or gold:

14. His head and hair white, as white wool—as snow (Dan. vii. 9.) and His eyes as a flame of

fire; 15.and His feet like unto polished brass (Ezek. i. 7) glowing as in a furnace; and His voice

as the voice of many waters.] This is a common Old Testament simile, see Ezek. i. 24; xliii. 2.

So Rev. xiv. 2; xix. 6. The comparison is, of course, the noise made by the waves of the sea upon

the shore.

L., T., W., H., and R.V. omit "seven." Tr. and A. insert it in brackets, as being doubtful.

E.W. BullingerRevelation

16. And having seven stars in His right hand; and out of His mouth a sharp two-edged

sword going forth] A like Figure is used of men (Ps. iv. 21; vii. 4; lix. 7). What is signified by

it is clear from Isa. xi. 4; xlix. 2, and 2 Thess. ii. 8. The Divine comment on it is in Rom. xiii. 4.

Compare Matt. xxiv. 50, 51. Luke xii. 46. The sword is referred to again in chap. ii. 12, 16; and

its final purpose is shown in xix. 15, 21. Luke xix. 27.

and His countenance was as when the sun shineth in his strength.]

, i. 17-18.

Salutation.

17. And, when I had seen Him, I fell at His feet as dead: and He laid His right hand upon

me, saying,

Fear not.]

, i. -17, 18.

Jesus Testifying of Himself.

| q | -17, 18-. Life. "I am the First and the Last, and the Living One.

r | -18-. Death. "I was dead indeed;

q | -18-. Life. "yet, behold! I am living for evermore.

r | 18. Death. "And I have the keys of Death and the Grave."

-17. I am the First and the Last] Compare Is. xli. 4; xliii. 10; xliv. 6; xlviii. 11, 12. The

pronoun is emphatic, marking the commencement of a new member.

18. and the Living One] See above for the significance of this title. (...), Josh. iii. 10, the

living God.

I was dead, indeed, yet behold! I am living for ever and ever

] We must keep our

translation English, otherwise the Greek is, literally, 'I came to be (as in verses 9 and 10) dead, and

behold I am living,' &c. The words "I live" are very emphatic, marking the speaker as being the

fountain and giver of life.

and I have the keys of Death and the Grave

] Greeks, (...) (Hades). There is no occasion

to introduce any idea of "souls" or of an "intermediate state," so-called, here. "Death and the Grave"

is a comprehensive expression which explains itself. We translate it "grave," as the A.V. is compelled

to render it in xx. 13 (marg.) and I Cor. xv. 55. The R. V. transliterates in i.19 and xx. 13 "Hades";

and in I Cor. xv. 55 reads "death" instead.

; i. 19.

All the Critical Texts and R.V. omit "unto me."

All the Critical Texts and R. V. omit "Amen."

The order of these words is thus reversed by the Critical Texts and the R.V.

E.W. BullingerRevelation

The Things Testified.

19. Write therefore

what things thou sawest and what they are] So Alford and Rotherham

and others: i.e., "what they signify " (Stuart). This is the sense of (...) (eisin), are. It is so rendered

twice in the very next verse; and elsewhere very frequently (e.g., Matt. xiii. 37 and 39. Rev. xvii.

9, 15, 18, etc.).

even what things are about to happen hereafter] This is not the same expression as in verse

1. There, it was necessity, "must come to pass"; here, it is sequence, "about to come to pass."

The command to write refers to all that John saw, and not merely what he had seen in verses

12-16. We must remember that the Introduction was written last, as we have shown above.

The translation "What they are (or signify)" is so undoubtedly good that it seems rather insecure

to base a whole system of interpretation affecting the whole book, on the common rendering—"the

things which are." Our readers may be aware that many books on the Apocalypse base their whole

system of interpretation on this rendering. But surely such a far-reaching system ought to have a

firmer foundation on which to rest.

This, in itself, is slight enough: but, when chaps. ii. and iii. are nowhere spoken of as being

"the things which are," we have not sufficient warrant to adopt an interpretation of the book which

rests on such hypothetical grounds.

That these Epistles are addressed to those who shall be on the earth during the Day of the Lord,

may be seen by comparing many expressions contained in them with the actual scenes and

circumstances described in various parts of the Book.

Compare

xiii. 10; xiv. 12.ii.3.

xiii. 5-8.ii. 9, 10.

xiii. 2; xvi. 10.ii. 13.

xix. 21.ii. 16.

xix. 15.ii. 18.

xvii. 2, 4; xviii. 3.ii. 20-23.

xvi. 15.iii. 3.

xxi. 2.iii. 12.

xx. 4.iii. 21.

Other parallels will be seen and noticed when we come to the translation of the Epistles

themselves.

, i. 20-.

Advent.

The vision referred to in verses 12-16.

20-. The mystery (i.e., the secret symbol) of the seven stars which thou sawest in my right

hand; and the seven golden lamp-stands]

The word (...) (oun) therefore, is to be added here according to all the Critical Greek Texts and R.V.

E.W. BullingerRevelation

, i. -20.

Interpretation.

-20. The seven stars are] i.e., signify or represent (as in the previous verse). This is always

the meaning of the Figure called Metaphor which we have here.

the angels of the seven Assemblies; and the seven lamp-stands

are (i.e., signify) the seven

Assemblies] Who shall authorize us to understand the word "angels" as having any connection

with the Church of God? No one ever heard (until quite recent times) of such a title being given

to any church-officer either in Scripture, in history, or in tradition. To take the word "angel" as

meaning "bishop," in the absence of any evidence of any kind, is one of the vagaries of interpretation

from which the Apocalypse has so long suffered. But this brings us to the consideration of the seven

Epistles themselves.

All the Critical Greek Texts and R.V. omit "which thou sawest."

E.W. BullingerRevelation

The People on the Earth: Chapters 2-3

We now come to chapters ii. and iii.: which will find their true interpretation and fulfilment

when used for special instruction by the people on the Earth during the Day of the Lord; by Israel,

and especially by the Remnant.

We have said enough on this point already, to make this sufficiently clear.

We shall note, in these Epistles, constant references to the condition of things as described in

this book. References which cannot be explained either by Church History or tradition; but which

are quite simple and clear when read in the light of future history, as prophetically recorded in the

Apocalypse.

The difference between these Epistles and all other Epistles in the New Testament is so great,

that one wonders how it was possible for them ever to be supposed as being addressed to the Church

of God, the members of the Body of Christ! If it were not that we have all been brought up from

earliest infancy to believe it, we could never have taken them as having anything in common with

those addressed in either the earlier or later Pauline Epistles.

Everything is different: Circumstances, standpoint, references to the Old Testament, terminology,

phraseology, scope, style: everything points to a different order of things altogether; yea, to a

different Dispensation.

There is nothing in them about Christianity as such; nothing of our standing in Christ; nothing

that can be taken, even by application, as referring to our present position as being in Christ; perfect,

and complete in Him. Nothing about the "no condemnation," or no separation of Rom. viii. But

all is warning or reproof. Promises are made only to the "overcomer," and to those who shall

"endure unto the end." It is clear that those who are "blessed with all spiritual blessings in the

heavenlies in Christ" (Eph. i. 3) cannot be those to whom these seven Epistles are addressed. They

are written to those who are under a covenant of works, and not to those who are under the covenant

of grace. And those who interpret them of the church of God now must greatly lower that standing

which He has given them in Christ, or else be altogether ignorant of it.

No! we keep our own truth as written to the churches by the Holy Spirit through Paul; and

leave that which is equally truth written to other and different Assemblies by Christ through John.

It is so very improbable that the covenant of works under which these Assemblies are addressed

could co-exist, at one and the same time, with those under the covenant of grace, that we seem to

be shut up to a future interpretation; when all these expressions, and references, and warnings and

threatenings, and promises (of which history knows nothing), shall find their fulfilment and reach

their end.

Further comments may be left to be made as we consider the words of the Epistles themselves.

First, note the structure of the seven Epistles as a whole, and the seven lessons based on the

seven stages of Israel's history. This separates them into 3 and 4; the numbers into which 7 is always

divided.

In the first three Epistles the references are to Israel's history, as recorded in the Old Testament,

and are from the period when Israel was in the Wilderness. All Israel is included.

In the last four Epistles the references are to the period when the people were in the Land, and

Israel and Judah are mentioned alternately.

E.W. BullingerRevelation

THE SEVEN EPISTLES AS A WHOLE.

(chaps. ii and iii.)

The Wilderness.

X | 1 | Ephesus. Israel's Epousals.

2 | Smyrna. Israel's Testing.

3 | Pergamos. Israel's Failure.

The Land.

Y | 4 | Thyatira. The Day of Israel's Kings.

5 | Sardis. Israel's Removal.

6 | Philadelphia. The Day of Judah's Kings.

7 | Laodicea. Judah's Removal.

Failure is the great subject; and the causes which led to that failure. This is the basis of the great

lesson which will be needed for another time of Trial, Testing, and Tribulation; which will end,

not in failure, but in glory.

This division into three and four is further marked by the injunction and the promise with which

each of the seven Epistles closes.

In the first three, which refer to the Wilderness, the Promise follows the Injunction; while in

the last four which refer to the Land, the order is reversed, and the Injunction follows the Promise.

We now proceed to look at each of these seven Epistles separately.

I. THE FIRST EPISTLE.—EPHESUS.

(ii. 1-7.)

Each Epistle, though the structure itself varies, is based upon the same general plan, viz.: The

Introduction, consisting of Christ's command to John to write, with an appropriate attribute taken

from the previous vision in chap. i. The Conclusion, consisting of Christ's command to him that

hath an ear, to hear; with His promise, fulfilled in the latter portion of the book. Between these we

have the subject-matter of the Epistle proper. While this general arrangement is common to all

these Epistles, yet each has its own peculiar exhibition of it.

The correspondences and contrasts between the Epistles are worthy of note, forming a useful

guide to their inter-relation. They show us what are the important points which we should notice;

and what are the matters on which we should place special emphasis.

In short, they give us the peculiar scope of and key to each Epistle respectively; and though not

essential to the reader's studies, they are worthy of his close attention.

(1) ii. 1-7.

Ephesus

Introduction

A | c | 1-. Christ's command to write.

d | -1. Christ's attribute, i. 20.

Commendation

B | e | 2-. "Thy works."

f | -2-. "And thy labour.

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g | -2-. "And thy patience."

h | -2-. Non-endurance.

i | -2. Liars. Trial.

i | -2. Liars. Proof.

h | 3-. Endurance.

g | -3-. "And hast patience."

f | -3-. "And hast laboured."

e | -3-. Works. "Hast not wearied."

Reproof

B | j | 4. Crimination (...). Love.

k | 5-. Warning. "Remember."

k | -5. Warning. "Repent."

| j | 6. Commendation (...). Hatred.

Conclusion

A | c | 7-. Christ's command to hear.

d | -7. Christ's promise. "Tree of life." (Compare xxii. 2, 14).

(I) TRANSLATION OF THE FIRST EPISTLE (ii. I-7).

EPHESUS.

ii. 1. To the angel] As we have said above, this is the Shelach Tzibbur of the Synagogue, the

presiding minister. A title well understood by Jewish readers, but quite foreign to Gentile ears.

of the Assembly] As in Acts xix. 32, 39, 41. Or Synagogue. The A.V. renders the Greek

Synagogue in Jas. ii. 2 "Assembly" instead of Synagogue; and in Jas. v. 14 "Church" instead of

Assembly. The former passage (ii. 2) shows what the nature of the Assembly was in chap. v. 14. It

was the congregation assembling in the Synagogue, and there is no reason why it should not be so

taken in Rev. ii. and iii.

Ephesus, write] No one can put this Epistle by the side of that of Paul to the Ephesians

and think for a moment that it can be the same Assembly that is addressed. It is not a matter of

argument or of opinion; it is a matter of fact. Read the two Epistles, one after the other, and note

the standing of grace in the one, and the standing of works in the other. It is true John wrote some

years later than Paul; but though this might affect the condition of the Assembly, it could not change

the ground of God's dealings. His covenant had not changed. But here, everything is changed, as

we shall see. In Paul's Epistle to the Church of God in Ephesus, God speaks to those who are all

of them on the highest ground of privilege and of grace. Here, there is no blessing at all, except to

the overcomers.

These things saith He that holdeth the seven stars in His right hand (i. 16), He that walketh

in the midst of the seven lamp-stands of gold (i. 13)] Here the reference is surely to Deut. xxiii.

14, where this walking, and the object of it, are the same as in the Day of the Lord. "For the Lord

thy God walketh in the midst of thy camp to deliver thee, and to give up thine enemies before thee;

therefore shall thy camp be holy; that He see no unclean thing in thee, and turn away from thee."

Here, Christ thus walks according to Lev. xxvi. 12. And his eye sees and exposes the unclean

things in the camp of these Assemblies.

So all the Critical Greek Texts and R.V.

E.W. BullingerRevelation

2. I know thy works] This is the principle on which the Lord will deal with the Remnant of

Israel in the Day of the Lord. See Isa. ixvi. 18: "For I know their works and their thoughts: it shall

come, that I will gather all nations and tongues, and they shall see My glory." The context in the

previous verses (15-17) shows the nature of these "works" and the time of the Lord's dealing with

them. Most of the seven Epistles begin with the statement of this fact, as to "works," from Isa. ixvi.

18.

and

labour, and thy endurance] or patience (ii. 3). This is the patience referred to in xiii.

10: "Here is the patience and faith of the saints"; xiv. 12: "Here is the patience of the saints; here

are they that keep the commandments (the 'works' spoken of) of God, and the faith of Jesus." The

statement in this Epistle refers to the then condition of things in the Day when the things written

in this Book shall be fulfilled.

and that thou canst not bear wicked (or, evil) men; and thou didst try those who call

themselves apostles, and are not, and didst find them liars:

3. And thou hast endurance, and didst bear

for the sake of my name, and hast not wearied

4. Nevertheless I have this against thee, that thou hast left thy first love] This is very

emphatic. Lit., it is "thy love—thy first love." What have we here but a reference to Jer. ii. 1, 2,

where God commanded Jeremiah to commence his prophecy by calling this fact to their

remembrance: "Go and cry in the ears of Jerusalem, saying, Thus saith the Lord: I remember thee,

the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness."

This was the day referred to in Ezek. xvi. 8-10, etc.: the day when Jehovah set His love upon them

and chose them, not because of their number, "but because the LORD loved you" (Deut. vii. 7-9).

See above, under the expression in i. 5, "unto him who loveth us."

5. Remember therefore whence thou hast fallen, and repent] This is strange language if

it be addressed to those who had been "blessed with all spiritual blessings, in the heavenlies, in

Christ" (Eph. i. 3). Nothing could forfeit such blessings; because they are in the heavenlies, in

Christ, whence none can touch them or pluck them. Nor can repentance procure them, for they are

the gift of God to His church; and His gifts and calling are without repentance (Rom. xi. 29). No;

the Assembly to whom such words are addressed cannot be the Assembly addressed by the Holy

Spirit through Paul.

and do the first works; otherwise (Lit., but if not)I am coming to thee,

and will remove

thy lamp-stand out of its place, except thou repent] He had come before, at His first Advent,

seeking fruit. But He found it not. Now He is coming again, and the cry goes forth once more,

"Repent "; for, He who is coming is at hand. Repentance is 'the first work.' It is the one condition

of national blessing for Israel. It is the essence of the proclamation of the King and the Kingdom.

The ministries of John the Baptist (Matt. iii. 2), of Christ Himself (Matt. iv. 17), and also of Peter

(Acts ii. 38; iii. 39), were all stamped with this one word "Repent." This is the "first work" to be

done, the first step to be taken in view of national blessing. See Lev. xxvi. 40-42. I Kings viii. 33,

35, 37. Deut. xxx. 1-3. Dan. ix. 3, 4. Zech i. 3; etc.

L.T.Tr.A. WH. and RV. omit "thy."

This is the order of the words according to G.L.T.Tr.A. WH. and RV.

So L.T.T.Tr.A. WH. and RV.— has "and didst not weary."

Omit "quickly," L.T.Tr.A. WH. and RV.

E.W. BullingerRevelation

6. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate]

The Nicolaitanes are mentioned again in verse 15. History knows nothing definite of any people

bearing such a name during the primitive age of Christianity. Tradition has something to say; but

this is so conflicting and so uncertain, that most commentators attempt to solve the difficulty by

considering the name as being symbolical (as they do that of Balaam (ii. 14, 15), and Jezebel (ii.

20). They interpret it by its etymology— (...) (nikos) conqueror and (...) (laos) people. If there be

anything in this, it is better to leave it to "that day," when events will make its meaning manifest.

7. He that hath an ear, let him hear] None but the Lord Jesus ever used this formula. On

fourteen occasions He used it. Always, when He was speaking of the great change in the Dispensation

which was about to take place. It is connected therefore with Dispensational truth. Six times (the

number of man) in the Gospels He used it as the Son of Man; and eight times (the Dominical

Number) in Revelation, as the risen Lord speaking from heaven: here, at the close of each of these

seven Epistles, and once in chap. xiii. 9.

what the Spirit saith (or is saying) to the Assemblies] In Rev. xix. 10 we are told that "the

testimony of Jesus is the Spirit of prophecy"; i.e., it is the prophetic testimony spoken by Christ

Himself; or the testimony spoken by His servant John, or by angelic messengers concerning Him

who addresses these Assemblies in this Book.

To him that overcometh] This is language wholly foreign to the Epistles written to believers

by Paul. The members of Christ's Body have already overcome all "in Him." They are already

"more than conquerors through him that loved us" (Rom. viii. 37). The same John speaks, in his

Epistle, of those who belong to the Church of God as having already overcome (See I John ii. 13;

iv. 4; v. 4, 5). Those who are addressed here will be living in the days of the Beast, in the midst of

the great Tribulations and there will be those who will "endure unto the end." Of some we read

"the Beast...shall make war against them, and shall overcome them and kill them" (xi. 7). Of others

it is said is they overcame him (the accuser of their brethren) by the blood of the Lamb, and by the

word of their testimony; and they loved not their lives unto the death" (xii. 11). Of others again,

"It was given unto him (the Beast) to make war with the saints and to overcome them" (xiii. 7).

Hence the reiteration of the final promise in xxi. 7, "he that overcometh shall inherit all things."

The Revelation is full of overcoming. No less than sixteen times we have the verb (...) (nikao), to

conquer, or overcome. The overcomers who are addressed at the close of each of these seven

Epistles will be living in the days referred to in these passages. They will be special overcomers

of a specific form of evil. They are thus prophesied of in Isa. lxvi. 5: "Hear the word of the LORD,

ye that tremble at his word: Your brethren that hated you, that cast you out for my name's sake,

said Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed." They

are spoken of in Dan. xi. 32 as those who "do know their God, shall be strong and do exploits." In

Matt. xxiv. 13, as those who "shall endure unto the end." Compare Matt. x. 22.

will I give to eat of the tree of life which is in the

100

Paradise of God] For the promises of

the seven Epistles as a whole, see [The Promises to the Seven Assemblies]. This first promise is

fulfilled in xxii. 14, where the article "the tree of life" is used, and refers specially to the overcomers.

The Tree mentioned in verse 2 and Ezek. xlvii. 12 is another tree or trees (without the article)

intended for the healing of the nations during the millennium.

See Divine Names and Titles by the same author and publisher.

100

All the Critical Texts, with RV., omit the words "midst of."

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The promise, here, refers to the New Earth, when the curse will be removed, and the whole

Earth be restored as the Paradise of God. To this "Paradise" Paul was caught away (2 Cor. xii. 4);

and also to this "third Heaven" (and Earth).

The first was overflowed with water and perished (2 Pet. iii. 6 and Gen. i. 2).

The second Heavens and Earth are those "which are now" (2 Pet. iii. 7), and which will be

purged by fire (2 Pet. iii. 10).

The third are those for which we look, even the New Heavens and the New Earth (Paradise

restored) (2 Pet. iii. 13 and Rev. xxi., xxii.).

To this third heaven and Paradise was Paul caught away in vision. These John also saw; and

was commissioned to write what Paul was unable to utter. This Paradise of the New Earth, which

will characterize the Kingdom, was referred to by the Lord Jesus in His answer to the dying thief

"Lord, remember me when thou comest in thy kingdom." "Verily, I say unto thee to-day, (i.e., on

this day of shame and death, beyond which thou seest by the eye of faith) thou shalt be with me in

Paradise." That promise will be fulfilled to him as an overcomer. His faith overcame all his

circumstances; and he marvellously believed, in spite of all the awful scenes of that day, that Jesus

was "Lord," and that He would yet come in his Kingdom. To him, therefore, as an overcomer, was

the promise of that future Paradise given; as here it is given to all who shall overcome by the same

faith.

2. THE SECOND EPISTLE.— SMYRNA.

(ii. 8-11.)

The Second Epistle was addressed to the angel of the Assembly in Smyrna.

It is marked by a definite period of trial being mentioned, viz., "ten days," and answers to the

second stage of Israel's history, which was marked by a definite period of trial—"forty years."

The first Epistle (Ephesus) began with a reference to the day of Israel's Espousals, and reminds

those people of their "first love." The second (Smyrna), in its definite days of trial, reminds us of

the definite period of forty years in the wilderness.

Its structure is as simple and clear as it is beautiful.

(2) ii. 8-11. Smyrna

Introduction

(2)| a | d | 8-. Christ's command to write.

e | -8. Christ's attribute, i. 18.

in themselves

b | f | 9-. Suffering.

g | -9-. Contrast (...).

from others

f | -9-. Suffering.

g | -9. Contrast (...).

c | 10-. Encouragement. "Fear not," etc.

from others

b | h | -10-. Suffering. "Those things"...

i | -10-. Place. (Prison). "Behold"...

in themselves

E.W. BullingerRevelation

h | -10-. Suffering. Trial. "That ye may be"...

i | -10-. Time. Ten days. "And ye shall"...

c | -10. Encouragement. "Be thou"...

Conclusion

a | d | 11-. Christ's command to assemblies to hear.

e | -11. Christ's promise. No second death. Compare xx. 6, 14.

8. And unto the angel of the Assembly in Smyrna write; These things saith the First and

the Last] This, as we have already seen, is one of the Titles used in the Introduction (i. 17); as it

is used in the Old Testament, of Deity. (Isa. xli. 4; xliv. 6; xlviii. 12.).

who was (lit., became) dead, and returned to life] (i. 17, 18) The verb (...) (ezesen) means

more than merely to live or to be alive. (See Rom. xiv. 9. Rev. xiii. 14 (where it is used of and

throws light upon the Beast being raised); xx. 4, 5). It means to live again in resurrection life.

See John iv. 50. Mark xvi. 11.

9. I know

101

thy tribulation, and thy poverty] This is the outcome of xiii. 16, 17, for when

they will not be allowed by the Beast to buy or sell, great poverty must necessarily ensue.

nevertheless thou art rich] Poor in one sense, yet rich in another sense.

and I know the blasphemy coming from those who say that they themselves are Jews, and

they are not, but are Satan's synagogue] When have people ever professed to be Jews in order

to join a Christian church? Such an anomaly was never heard of. These words alone are sufficient

to prove the true Jewish character of these assemblies. Words have no meaning if this verse does

not speak concerning those who, for some reason or other (perhaps in order to betray, hardly for

gain or advantage), hypocritically affirmed that they were Jews when they were not.

10. Fear not the things which thou art about to suffer: lo, the devil is about to cast some

of you into prison, that ye may be tried; and ye shall have tribulation ten days] What trial

and tribulation is this, if not exactly that foretold by the Lord in Matt. x. 22? "And ye shall be hated

of all men for my name's sake; but he that endureth to the end shall be saved." Compare Matt.

xxiv. 9, 10, and John xvi. 1-4. In these passages the very trials are mentioned; and in Rev. xiii. 5-7

we see the very circumstances described, in which those who are thus addressed will be placed. In

this special case the tribulation is limited to "ten days." And why not? Why should we seek to

make these words mean other than what they say? In Est. iii. 13 a decree went forth that the whole

nation was to be destroyed "in one day." Why should not such a decree go forth again for "ten

days"? Even in our own times we read of Jews in Russia, Roumania, and elsewhere, being given

over for days together to the violence of a persecuting mob. Why should not these "ten days" refer

to a certain definite and limited time of trouble? Why introduce endless difficulties into this Book

by always maintaining that God means something quite different from what He says? Moses Stuart

is an example. He writes: "Let the reader mark well the symbolic use of number in this case; for

the exact literal one will be insisted on, I trust, by no one."

His trust is vain, for we do insist on believing that God means what He says. If we are wrong

in this, then we prefer to be found wrong, hereafter, in this simplicity of faith, rather than to be

reproved by God for having, in preference, believed man. When God says (Gen. vii. 4): "For yet

seven days and I will cause it to rain upon the earth forty days and forty nights," God meant days,

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L.T.Tr.A. WH. and RV. omit "thy works and". The Lord is not speaking of actions here, but of passive sufferings.

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not years. See verse 10: "And it came to pass after seven days"; and see verse 12. When Joseph

said, by the prophetic spirit, "The three branches are three days. Yet within three days shall Pharaoh

lift up thine head," he meant "days," not years; for we read: "And it came to pass the third day,"

etc.; see Gen. xl. 12, 13, 20. So with the wandering in the wilderness, Num. xiv. 33; "forty days"

means forty days, and "forty years" means forty years. So with Jonah; and the Lord, Matt. xii. 40.

So with Ezekiel, iv. 1-8.

be (lit., become) thou faithful unto death] Probably violent death is meant.

and I will give to thee the crown of life] Here we have not the standing of the church "in

Christ." That standing does not depend on our faithfulness but on the faithfulness of Him who has

already given us life in Himself — eternal life. This life rests on no conditions but upon the

unalterable gift of God in Christ. Compare the Epistle addressed "to the twelve Tribes," Jas. i. 1.

The faithfulness mentioned here refers to that which is the subject of xx. 4.

1l. He that hath an ear, let him hear what the Spirit is saying to the Assemblies. He that

overcometh shall not be hurt of the second death] This is mentioned again in xx. 6, 14, and

xxi. 8, as the fulfilment of this promise in those who have passed through the great Tribulation and

have not worshipped the Beast nor received his mark. Those who are faithful unto death, and die

of a violent death, then, for Christ's sake, are promised that they "shall not be hurt of the second

death," which shall finally destroy their enemies.

Note how the titles of Christ in verse 8 ("I am He that was dead and returned to life") agree

with the exhortation of verse 10 ("be thou faithful unto death, and I will give thee the crown of

life"), and the promise of verse 11 ("shall not be hurt of the second death").

3. THE THIRD EPISTLE.—PERGAMOS.

(ii. 12-17.)

In the Epistle to the Assembly in Pergamos, the Old Testament illustrations are from a subsequent

period of Israel's wilderness experiences. Balaam and Balak are used to illustrate the special

circumstances of this Assembly; the counterpart of which will be found to exist in "the day of the

Lord."

It is the last of the three Epistles in which the Old Testament reference is to Israel and the

Wilderness period. In the first we had Israel's Espousals; in the second we had Israel's Testing

and Trial; now, here, in the third, we have Israel's Failure.

This failure is very marked in the Epistle to Pergamos. The predominant tone of the Epistle is

that of Crimination. Two solemn warnings are given, and a call to "Repent," with a threat of being

fought against by the sword of His mouth.

This will be seen in the Epistle as we proceed; and it is clearly exhibited in the Structure:—

(3) ii. 12-17. Pergamos.

Introduction

(3) a | c | 12-. Christ's command to write.

d | -12. Christ's attribute. (i. 16.)

Commendation

b | e | 13-. Works. General.

f | -13-. Place. (...)

e | -13-. Works. Particular.

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f | -13. Place. (...)

Reproof

g | 14-. Crimination. "I have against thee," &c.

h | i | -14-. Balaam. (...)

k | -14. Description. "Who taught," &c.

h | i | 15-. Nicolaitanes. (...)

k | -15. Description. "In like manner," &c.

g | 16. Warning. "Repent; or I will come," &c.

Conclusion

| c | 17-. Christ's command to assemblies to hear

d | -17. Christ's promise. "Manna." "New Name." (Compare vii. 13-17; xix. 12.)

ii. 12. And unto the angel of the Assembly in Pergamos, write; These things saith he who

hath the sharp two-edged sword] This attribute of Christ is taken from i. 16. It is used here

and in the closing threat of the Epistle (ii. 16), because the judgment upon "the error of Balaam"

was executed with the sword. See Num. xxxi. 8, "Balaam also, the son of Beor, they slew with the

sword " (So Josh. xiii. 22). Hence all the significant references to the "sword" in this epistle. In i.

16 the sword proceeds out of Christ's mouth, teaching them how, by the word which cometh out

of His mouth, He can chastise and destroy. Hearken therefore to Him.

13. I know

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where thou dwellest, even where Satan's throne is] Here we have a special

reference to the scenes and circumstances of Rev. xiii. 2, where the Dragon gave the Beast "his

power, and his throne, and great authority." In Rev. xvi. 10, "the fifth angel poured out his vial

upon the throne of the Beast," &c. So that at that time, in the Day of the Lord, there will be a special

place where Satan's throne will be set up in this world; and when he and the Beast will receive that

worship which it is and has ever been his aim, all through, to obtain from mankind. This throne is

evidently to be in Pergamos. Whatever foreshadowings there may have been of this in past history

or in the history of the Roman Emperors, it only shows us the possibility of that, in which all believe

when we speak of "history repeating itself." Pergamos was the seat of the ancient mysteries. That

which has been, may be again. Just as the deeds of Antiochus Epiphanes show us how another

individual will yet do entirely, what he did partially.

and thou holdest fast my name] in not receiving the mark of the Beast. See Rev. xi. 18

("which fear thy name"); and compare xiii. 13-15. 2 Thes. ii. 11, 12.

and didst not deny my faith, [even]

103

in the days

104

of Antipas, my witness, my faithful

one, who was killed among you, where Satan dwelleth] Here is another allusion to Satan's

future special presence on the earth in the days here referred to. History knows nothing whatever

about any such person named Antipas. Later tradition has a great deal to say, but its conflicting

statements will not repay us for the time and trouble involved in their consideration. There will be

many martyrs in those days; and here, one of them is mentioned by name. Compare and see Rev.

vi. 9, 10; xiii. 10; xx. 4, when the fulfilment of the Lord's words will be understood. Matt. xxiv.

9. Mark xiii. 9. Luke xxi. 12. John xv. 20; xvi. 2. These are the days specially referred to in

102

L.T.Tr.A. WH. & RV. omit the words "thy works, and."

103

T. omits "even." Tr. & A. put it in brackets as doubtful.

104

Omit "in which."—L.T.Tr. WH. See RV. marg.

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this Epistle. It is no new thing for prophecy to name a person long before his personal manifestation

(See I Kings xiii. 2. Isa xliv. 28; xlv. 1). "The place where Satan dwelleth" (xiii. 2; xvi. 10) must

be the place where persecution will rage most fiercely.

14. Nevertheless I have against thee a few things, that thou hast there those who hold the

doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel,

to eat things sacrificed unto idols, and to commit fornication] What "the error of Balaam"

(Jude 11) was may be seen from Numbers xxv. 1, &c., and xxxi. 16, &c. The whole scene has to

do with idolatry of the grossest kind, where fornication will be made religion! and when religion

will be turned into fornication, as it was and is in all the great heathen systems of idolatry. This

was the essence of idolatry of old; and this is what is again coming on the earth. Otherwise, what

mean those significant words in chap. ix. 20, 21? (See [Pergamos — The Wilderness Period])

15. So hast thou also those that hold fast the teaching of the Nicolaitanes (v. 6) in like

manner

105

]

16. Repent therefore

106

; otherwise I will come unto thee speedily, and will fight against

them with the sword (v. 12) of my mouth] We have seen before, how foreign is such a warning

and threat as addressed to the members of the Church of God to-day. On the other hand, we see

the actual fulfilment of this threat in chap. xix. 11-21.

17. He that hath an ear, let him hear what the Spirit is saying to the Assemblies: To him

that overcometh will I give

107

of the hidden manna] This promise follows in the order of Old

Testament illustration. (1) To Ephesus it was the tree of life (Gen. ii.). (2) To Smyrna it was not

to be hurt of the second death (Gen. iii.). Now, to Pergamos, it is the manna of Exod. xvi. 32-34.

We have to remember how the false prophets and teachers were all fed at Jezebel's table (I Kings

xviii. 19). So all these false teachers will be supported by the State of which the Beast will be the

head. The faithful remnant of the woman's seed will be again driven into the wilderness (xii. 13-17).

How beautiful therefore to be thus reminded, just here, that God can spread a table (not Jezebel's)

for them in that wilderness, as He did of old (Ps. lxxviii. 19), when "man did eat angels' food, and

He sent them meat to the full" (Ps. lxxviii. 24, 25). It is in this connection that the promise of the

manna is given. In Ex. xvi. 34, 35 we are told that the manna was specially given "until they came

to a land inhabited." Until then, God has "hidden manna" with which to support His people.

and I will give unto him a white stone, and on the stone a new name written, which none

knoweth save he that receiveth it.] This new name for the new Israel is the subject of prophecy.

Isa. lxii. 2 tells of the time when "Thou shalt be called by a new name, which the mouth of the Lord

shall name" (see also Isa. lxv. 15). Rev. xix. 11-16 is the fulfilment of this promise. What that new

name will be is not yet revealed, but its association with the "white stone" reminds us that as they

will be "a kingdom of priests," so they will have the priestly signs as Aaron had (Ex. xxviii. 36,

&c.). On the front of his mitre was a plate of gold "holy to the Lord." Here, instead of a plate of

gold, they are to have a white stone, on which will be an inscription equivalent to Aaron's, with

their new name: thus distinguishing them in a most emphatic way from those who will worship the

Beast and receive his mark in their forehead.

105

All the critical Greek Texts and R.V. read (...) (homoios), in like manner, instead of (...) (ho miso), which I hate.

106

This word is added by G.L.Tr. (A). WH. and RV.

107

{Footnote is missing in our digitized original --CCEL}

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Those who will be on the earth in those days will thus be divided into two opposing parties:

the party of the Beast, and that of the Lamb; each having its own distinctive mark or brand.

4. THE FOURTH EPISTLE.— THYATIRA.

(ii. 18-29.)

We now come to the last four of these seven Epistles. In the first three the Old Testament

references are to the period of the Wilderness. In these last four the references are to the period of

the Land: and Israel and Judah are placed alternately.

Israel comes first; for, idolatry commenced in the Ten Tribes, and these were first removed

from the Land. Judah followed, and was afterwards removed.

The first of these four Epistles, therefore, gives the illustration from the great apostasy of Israel

under Ahab and Jezebel.

Few of us can realize what that apostasy was; or what was its character and extent. Jeroboam

was the first who made Israel thus to sin, but it culminated under Ahab and Jezebel. Under these

two, organized idolatry of the grossest kind became the religion of the State, as opposed to the true

religion established in Jerusalem. It had its own priesthood, so numerous and powerful that the

prophet Elijah was specially raised up by God to do battle against them, and warn the people against

the enormity of the evil. Yet again will Elijah perform a similar duty under more awful circumstances.

The structure of this Epistle is elaborate, as were the workings of that apostasy. But it is also

very clear and unmistakable.

(4) ii. 18-29. Thyatira.

Introduction

(4) | a | d | 18-. Christ's command to write.

e | -18. Christ's attribute. (i. 15.)

Commendation

b | f

| 19-. Works. (General.)

| -19-. Particulars. (Love, Service, Faith, Service.)

| -19-. Works. (General.)

| -19. Particulars. "And the last," &c.

Admonition

The guilty.

c | h | 20. Jezebel.

i | 21. Her impenitence.

c | i | 22. Her punishment

h | 23. The Assemblies.

Admonition

The innocent.

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b | f

| 24-. Persons. (General.) "To you and to the rest," &c.

| -24-. Particulars. "As many as," &c.

| -24. Persons. (General.) "I will put upon you," &c.

| 25. Particulars. "But that which ye have," &c.

Conclusion

e | 26-28. Christ's promise. Power, &c. (Compare xii. 4; xix. 15; xx.4)

d | 29. Christ's command to assemblies to hear.

ii. 18. And unto the angel of the Assembly in Thyatira, write; These things saith the Son

of God] Here, for the first time, the speaker is directly named; as well as distinguished by an

attribute. Both speak of Divine judgment, and of the Divine power which is necessary to execute

that judgment, and to perform the promises given in this Epistle.

who hath His eyes like a flame of fire] To detect all evil and alarm the evil-doers. This is

the attribute of i. 14, 15; repeated in xix. 12.

and His feet like unto polished brass] This tells of coming judgment, when He will tread

the wicked under his feet. Isa. lxiii. 1-6; xli. 25; xiv. 25. See also Mal. iv. 3; Dan. viii. 7, 10; and

compare Micah iv 13. Dan. vii. 19. Deut. xxxiii. 25. Job xl. 18. The fulfilment of all this is

seen in chap. xix. 13-15.

19. I know thy works, and thy love, and thyservice, and thy faith,

108

and thy

patient-endurance, and thy last works to be more than the first] It is a question of "works"

here, as in all these Epistles; and also of patient endurance in the Tribulation.

20. Nevertheless I have this against thee,

109

that thou lettest alone

110

the

111

woman Jezebel,

she herself a prophetess, and she teacheth and deceiveth my servants to commit fornication,

and to eat things sacrificed to idols] The reference here is to I Kings xvi. 30-34. All the evil is

traced up to Jezebel (I Kings xxi. 25). The teaching is the same as that of Balaam, and of the

Nicolaitanes—only it is more organized, and in the name of religion, and under the direct auspices

of the State. Balaam was outside Israel; Jezebel is within. This is what it will be in the days of the

Beast: and this is why these exhortations, teachings, and warnings are written in these Epistles. We

do not comprehend them, because we are not living in those days; therefore, we cannot even apply

them to ourselves. Three of the Assemblies are warned with regard to this evil. Ephesus (ii. 6);

Pergamos (ii. 14, 15); and Thyatira (ii. 20). And there is everything in the Apocalypse to show

that that will be the special form of evil in the coming days of Antichrist on earth. See also 2 Kings

ix. 22, 30. Jer. iv. 30. Nah. iii. 4.

108

The order of these words varies in the MSS. G.L.T.A. WH. and RV. have "love, faith, and service." Tr. has "faith, love,

and service."

109

G.L.T.Tr.A. WH. and RV. omit "a few things."

110

(...) (apheis) instead of (...) (eas) sufferest. G.L.T.Tr.A. WH. and RV.

111

G.L. (A). WH. (marg.) RV. (marg.) read "thy wife."

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21. And I gave her space in order that she might repent

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and she willeth not to repent of

her fornication] We must read the history in the book of Kings in order to understand this; and

see and note how it is connected with persecution. See I Kings xviii. 13, 14. It may have reference

to the woman of Rev. xvii. 1-4, and to the scenes then going on in the earth. Compare chap. xviii.

3 and 8-l0). Also ix. 20, 21.

22. Lo! I cast her into a bed, and those who are committing adultery with her (xviii. 8-10)

into great tribulation (Rom. ii. 8, 9, 16), except they repent of her

113

works] The casting into

a bed, here, is in contrast with Jezebel's being cast out of a window. And it refers to a bed of anguish

and of judgment. To reward and punish "according to works" is God's principle of dealing with

Israel and the world (xviii. 6); but not with the Church.

23. and her children (Ps. cxxxvii. 9) will I kill with death (i.e., with pestilence); and all the

assemblies shall know (or, get to know)that I am He that searcheth reins and hearts.] Compare

Jer. xi. 20; xvi 10; xx. 12. I Kings viii. 59; and I Sam. xvi. 7; and see Rev. xi. 18 and xxii. 12.

This is the work of "the Son of God" (v. 18). The word "death" here means pestilence, as in chap.

vi. 8; xviii. 8. 2 Sam. xxiv. 13.

and will give unto you, each one, according to your works] See Jer. xi. 20; xvii. 10. Ps.

vii. 9; lxii. 12.

24. But, unto you, I say,—the rest

114

that are in Thyatira, as many as hold not this doctrine,

who have not known (or, come to know)the depths of Satan, (as they say)] God has His Divine

depths, I Cor. ii. 10. Rom. xi. 33. But here we have the "depths of Satan." We see some of them

in Rev. xiii., but the real "depths" are in turning the basest profligacy into religion; and, under the

pretence of worshipping idols (which is awful enough), to legalize and patronise the lowest of vices.

Read Isa. xxviii. 14-18.

I do not

115

lay upon you any other burden] or prophetic message of judgment. See 2 Kings

ix. 25, 26, and Isa. xiii. 1.

25. Nevertheless, what ye have hold fast till I come (lit., shall have come). 26. And he that

overcometh and keepeth my works] i.e., keepeth in mind, as to ponder over, and understand

my judgments. See on the word "keep" chap. i. 3, and references there given.

unto the end,—I will give him authority over the nations; 27.and he shall rule them with

a rod of iron: as vessels of pottery are dashed in pieces: even as I also have received of my

Father] This is an unmistakable reference to such Old Testament prophecies as Ps. ii. 7-9, and

to the scenes that will be then current on the earth mentioned in chaps. xii. 10, and xix. 15-21.

To such straits are interpreters driven, who spiritualize the prophecies of the Old Testament,

and thus rob them from those to whom they belong, that they hesitate not on most missionary

platforms to quote Ps. ii. 7-9 of the spread of the gospel. But there is some inconsistency in this

robbery, for while they quote and claim the words of verse 8, "Ask of me and I will give the heathen

for thine inheritance," they always stop short, and do not go on to quote the words that

follow—"Thou shalt break them with a rod of iron: and shalt dash them in pieces like a potter's

vessel." Here is the asking and the giving spoken of in Ps. ii. 8, and in the verse before us: only

112

All the Texts and RV. read the verse thus.

113

All the critical Texts and RV. read (...) (autes) her, instead of (...) (auton) their.

114

Omit "and to," G.L.T.Tr.A. WH. and RV.

115

L.T.Tr.A. and RV. have the present tense instead of the future.

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here, the promise is to the Assembly in Thyatira. If this is the Church of God then here we have its

mission. But though most commentators hold that Thyatira is a "church," they do not press this as

the Church's mission, or "claim" this as its promise. This fact manifests the inconsistency of the

popular principle of interpretation.

28. And I will give unto him the morning star] The promise is fulfilled in Rev. xxii. 16.

But the prophecy is in Numbers xxiv. 17, which connects it with Israel and with the day of the

Lord's judgment, "there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and

shall smite the corners of Moab, and destroy all the children of Sheth."

29. He that hath an ear, let him hear what the Spirit is saying to the Assemblies] See

above.

5. THE FIFTH EPISTLE.—SARDIS.

(iii. 1-6)

In this Epistle the Old Testament reference is to the period of Israel's removal from the Land.

Where, as the separate kingdom of the Ten Tribes, her name is practically blotted out, as applied

to the Ten Tribes.

In Deut. xxix. God declares of those who shall turn away from Him "to go and serve the gods

of these nations" (v. 18), that He will "blot out his name from under heaven (v. 20).

This was fulfilled first in the case of the Ten-Tribed Kingdom of Israel. It was Jeroboam who

first "made Israel to sin." He is known by this periphrasis. This is his special mark by which he

was best known. In forming the Ten-Tribed Kingdom he was at once cut off from Jerusalem and

the worship which God had established there. Religion of some kind must be the basis of government,

so Jeroboam made his own religion: and in a yet future day the Beast will have his own universal

religion; as we shall see.

A similar warning, therefore, and a similar teaching, will be needed by those who shall be living

on the earth in the days of which the Apocalypse treats.

Hence we have in the epistle the reference to Israel's removal from the Land:—

(5) iii. 1-6. Sardis

Introduction

(5) | a | c | 1-. Christ's command to write.

d | -1-. Christ's attribute. (i. 4, 20)

Reproof

b | e | -1. Crimination

f | 2-. Warning. "Be watchful."

g | -2. Reason.

f | 3-. Warning. "Remember" and "Repent."

e | -3. Threatening. "If, therefore,"

Commendation

b | h | 4-. Persons. Commendation.

i | -4-. Character. "Which have not," &c.

i | -4-. Consequence. "And they shall," &c.

h | -4. Persons. Reason.

Conclusion

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d | 5. Christ's Promise. (White raiment. Book of Life. Compare xix. 8; xiii. 8; xvii. 8; xxi.

12; xxi. 27.)

c | 6. Christ's command to hear.

iii. 1. And unto the Angel of the Assembly in Sardis write; These things saith He that hath

the seven spirits of God] We submit that the Holy Spirit, as co-equal and co-eternal with the

Father and the Son, could not be properly spoken of as a possession of Christ; and placed on the

same footing as the seven stars, "which are the angels of the seven assemblies."

and the seven stars] These are the angels of the seven assemblies, and are spoken of as

belonging to Christ (equally with the seven spirits) to cast down, punish, remove or exalt as He

will. In chap. v. 6 we read that "a Lamb stood as it had been slain, having seven horns and seven

eyes, which are the seven spirits of God." Indeed, these seven angels of the assemblies on earth,

and the seven angels (or spirits, see under i. 4, and compare in Heb. i. 7) in heaven are connected

together in the clearest possible manner. When we read in this book of "the seven angels which

stood before God" (viii. 2), and of the "seven lamps of fire burning before the throne, which are

(or represent) the seven spirits of God," what are we to understand beyond this? Why are we to

say that they are not what it is here said they are, and explain them as being something else? When

Christ speaks of "having" these, it does not mean having them in possession as attributes, but having

them in His power for use, disposal and command.

I know thy works, that thou hast a name, that thou livest, and art dead] How can such

language as this be addressed to those who are in Christ today: they have "no name to live." They

do live "in Christ." Their standing is not in works; neither can it in any sense be said of them "and

art dead." On the contrary, they were once "dead in trespasses and sins," but they died in Christ,

and are now risen in Him, and stand on resurrection ground before God in all the perfection of that

standing which He has given them in Christ. No one who knows anything of the teaching of the

Church or Pauline Epistles, could ever think of sacrificing that wondrous standing for the sake of

a false and traditional principle of interpretation.

2. Be (lit., become) watchful, and strengthen the things that remain, that were

116

about to

die: for I have not found thy works fulfilled] or performed.

The watchfulness required here is that of Luke xxi. 34-36. Mark xiii. 34-37.

before my

117

God] Compare I Sam. xvi. 7. Seven times does Christ in these Epistles speak

of "my" in connection with His "Father" and His "God."

3. Remember therefore how thou hast received and heard, and keep it in mind, and repent]

What they heard we are told in Matt. xxiv. 14.

If, therefore, thou shalt not watch, I will come

118

as a thief, and thou shalt not know what

hour I will come upon thee] This one passage settles, for ever, the fact that these words cannot

possibly be addressed to the members of the Church of God who have "that blessed hope" of being

caught up to meet the Lord in the air, or of being "called on high" as in Phil. iii. 14. We are plainly

and expressly told (in I Thess. v. 2), "yourselves know perfectly that 'the Day of the Lord' so cometh

as a thief in the night. For when they shall say 'Peace and Safety'; then sudden destruction cometh

116

G.L.T.Tr.A. WH. and RV., have "were" instead of "are."

117

G.L.T.Tr.A. WH. and RV. add "my" here.

118

Omit "upon thee" G.L.T.Tr.A. WH. and RV.

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upon them, and they shall not escape. But ye, brethren, are not in darkness that that day should

overtake you as a thief." No language can be plainer than this, addressed to "the Church of the

Thessalonians." Either Rev. iii. 3 refers to believers now, and we have a flat contradiction of I

Thess. v. 4, or we must rightly divide the Word of truth, and say that I Thess. v. 4 is true of all the

members of the Church of God; and that Rev. iii. 3 is equally true of those who shall be in these

Assemblies (whatever they may be) in "the day of the Lord." That day will come "as a thief." See

Matt. xxiv. 43. Luke xii. 39. 2 Pet. iii. 10. But it will come thus upon a world ("they" and

"them") that looks not for Him. The Church of God will be "called on high;" made like Christ's

own glorious body (Phil. iii. 14, 20, 21), and received up in Glory (I Tim. iii. 16) before the thief

shall come, and before the day of the Lord shall be present (2 Thess. ii. 2). Hence we are exhorted

not to be moved by reports that "the day of the Lord is now present" (R.V.). If it were otherwise

we have every need to be troubled, for our hope would then have been in vain. Those who have

not been caught away will indeed be troubled, for they will be in the Great Tribulation. So

determined, however, are many not to have this blessed hope, or even to allow others to have it,

that they would rather hold that this "great and terrible day of the Lord" is our only "hope" and (!)

thus be driven to interpret the "thief" of Christ coming as a friend to fetch us away as he steals

precious jewels. And this is done in the face of the opposite statement in I Thess. v. 4, that that

day shall "not come as a thief" on the church; and in spite of the solemn warning to watch, so as

not to suffer the thief to break into, or to break up the house (Matt. xxiv. 43). This thief is to be

watched against: but Christ is to be watched for!

4. Nevertheless thou hast a few names

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in Sardis] These names are evidently the

distinguishing point in this Epistle, for we read in the next verse of names being not blotted out,

and confessed.

Which defiled not their garments] This is language foreign to the Church of God. It accords

with a standing in the flesh as addressed to those who can wash their own robes (vii. 14) and

establish a right to the tree of life (xxii. 14), and make themselves ready (xix. 7). But all this is

"works" and not grace. So is the promise,

and they shall walk with me in white: because they are worthy] This promise is fulfilled

in Rev. xix. 7, 8, but there is nothing like it in nature or character promised to or hoped for by the

church. And as to worthiness, who of use can take that standing? No; we are altogether unworthy

in ourselves, but all-worthy in Christ. But these are worthy because of their own merit. The scene

contemplated here is actually described in chap. xvi. 15, and xix. 7-9. The day of the Lord is a day

when men will be treated according to their deeds (Rom. ii. 5, 6). Those who have not defiled their

garments, and are unspotted from the flesh (Jude 5-8) are those who have not worshipped the Beast,

or received his mark, or partaken of his idolatrous obscenities.

5. He that overcometh shall thus

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be arrayed in white garments; and I will not blot out

his name from the book of life] How is it possible for a true believer in Christ to have his name

blotted out? The teaching of Rom. viii. as to our standing in Christ is the very opposite of this.

But both are true if "the word of truth" be rightly divided. Dan. xii. 1 prophesies of this "book of

life," and Rev. xiii. tells us that the time for its fulfilment shall have then come.

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and I will confess his name in the presence of my Father, and in the presence of His

angels]. Here is the association of Christ, the Father, and the angels as in chap. i. 4-5. See notes

above; and Matt. xvi. 27. This promise, as we have seen, refers to the later scene in the life of

David, when he confesses the names of his worthy ones, just before the glory of the kingdom is set

up by Solomon (2 Sam. xxiii.). Some of the names are "blotted out." The others are confessed.

This is the scene alluded to here; and this is what is promised by the Lord in Matt. x. 32, Luke xii.

8 and Mark viii. 38. These words refer, as the Lord Himself explains, to the time when He comes

to send the sword upon the earth (Matt. x. 33-42). To interpret this of the church of God, is to

utterly destroy that standing which God has given his church in Christ. There is no condemnation

for those who are in Christ; and there can be no separation from the love of God in Christ. This

is clear from Rom. viii.

6. He that hath an ear, let him hear what the Spirit is saying unto the Assemblies] see

above.

(6) THE SIXTH EPISTLE.— PHILADELPHIA.

(iii. 7-13.)

In these last two Epistles the Old Testament illustrations are from the period of the Kings and

Kingdom of Judah; and after the removal of Israel. The one is from the days of Hezekiah; and the

other is from the days of the Minor Prophets, before and after the return from Babylon, when hope

of restoration was held out to the People.

Those who will be on the earth in the days to which the Apocalypse refers, will need the

instruction which such illustrations will give; for they will be days when all hope of restoration

from man has gone, and the People can hope only in God.

It will be a time of trial; but the promise of being kept in it is made, and the hope of being

delivered out of it is given.

Those who have this promise fulfilled in them are seen in chap. vii. and xiv. and xv. caught up

to God and His throne. They go into but come "out of" the Great Tribulation. They are afterwards

seen standing before the throne, though not seated as the Church will be with Christ upon the

throne. They will serve God and follow the Lamb whithersoever He goeth. (See Rev. vii. 14-17;

xiv. 1-5; xv. 1-4.)

The structure exhibits these promises. The time of trial has sifted and separated the people,

and there are those now who have kept the words of this book in remembrance, to whom these

promises can be made.

(6) Philadelphia (iii. 7-13)

Introduction

(6) | a | c| 7-. Christ's command to write.

d | -7. Christ's attribute. i. 18

b | e | 8-. Statement. "I know," etc.

f | -8. Reason. "for thou hast," etc.

e | 9-. Statement. "Behold," etc.

f | -9. Promise. "Behold," etc.

g | 10. Statement. "Because," etc.

h | -10. Promise. "I also will keep," etc.

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g | 11-. Statement. "Behold I come," etc.

h | -11. Exhortation. "Hold that fast," etc.

Conclusion

d | 12. Christ's promise. Pillar in Temple. New Name. New Jerusalem (xxi. 2; xxii.

4).

c | 13. Christ's command to hear.

iii. 7. Unto the angel of the Assembly in Philadelphia, write; These things saith He that

is holy and He that is true] Seven attributes of Christ are here given. The seven is divided, as

usual, into three and four. Three relate to what He is and hath:

1. He that is holy.

2. He that is true.

3. He that hath the key of David.

and four relate to what He does and does not do:

1. He that openeth.

2. And none shut.

3. That shutteth.

4. And none openeth.

He that is holy] or the Holy One, is a title of Deity (Hos. xi. 9 Hab. iii. 3). It is given to

Christ (Ps. xvi. 10. Acts. iii. 14). The usual form of this title in the Old Testament is "the Holy

One of Israel"; but Israel is now removed, and the illustration is from Judah.

He that is true] The word here is (...) (alethinos) real, (not (...) (alethes) true), and denotes

what is real and genuine in contrast to all that is merely typical. Hence it is used of God whenever

the reference or contrast is to idols (either latent otherwise) in the context. (See I Thess. i. 9.

Compare Jer. x. 10. 2 Chr. xv. 3. I John v. 20. Rev. xix. 11).

He that hath the key of David] We have already referred to this, as specially giving its

character to this Epistle. It reminds the reader of that period of Judah's history described in Isa.

xxii. Jerusalem was about to be taken, and instead of repenting, they were feasting. The Treasurer

of the State "who was over the house" (Shebna), carried the key in token of his office; and he

presumptuously thought he was going to retain his office and his dignity, and finally be buried in

the magnificent sepulchre he had prepared for himself in the rock. But this thought was alien to

the great hope given to David, which was resurrection, "even the sure mercies of (promised to)

David." Shebna entered not into David's spirit, so he was removed, and another (Eliakim) took his

office. The use of "the key of David" is explained in what follows, as denoting access to, and

complete control over, the house and throne of David, and implies Regal dominion. Hence the

word "house" (used in the prophecy — Isa. xxii. 22) is omitted here, for it is the throne that is now

in question (Luke i. 32), and this could be occupied only in resurrection (Jer. xxx. 9. Ezek. xxxiv.

23, 24. Acts xiii. 34, 36). It is the Kingdom that is referred to in all this, not the church. Hence

we read of "the keys of the kingdom," but never of "the keys of the church." This is left for

Romanists to falsely claim, and for Protestant interpreters to weakly admit. Matt. xvi. 19 is clear

as to this. This key belongs to Christ, as here stated; but the opening of the kingdom, in testimony,

was committed to Peter, and Peter used those keys in his ministry in Acts. i.-xii. Against that

kingdom the "gates of the grave" should not prevail." If "gates" denote the entrance to the grave,

then it means that death "shall not prevail"; and if "gates" (by Metonymy) denote power, then it

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means that the power of the grave will never keep and hold those who enter it. Christ holds the

key (as stated in i. 18), and therefore He describes Himself as

He that openeth, and no one shall

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shut; that shutteth and one shall

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open.

8. I know thy works: (behold I have set before thee an opened door] What this means is

sufficiently explained by what follows. It can refer only to deliverance, as when the opened door

was set before Peter (Acts xii. 10; and compare Isa. xlix. 9, 10). Their enemies shall acknowledge

the Lord's protecting power. What a wrong interpretation of these words it is, to take them as

referring to an open door for service, as is so universally done! Even as used by Paul in I Cor. xvi.

9 it implies deliverance from the "many adversaries"; and in 2 Cor. ii. 12 the reference is clearly

to deliverance from Satan's "devices" (v. 11); in Col. iv. 3 the reference is to deliverance from his

"bonds."

which no one can shut

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): that thou hast a little strength, and didst keep my word]

This, the one important injunction throughout, is obeyed by those who are thus addressed.

and didst not deny my name] i.e., by receiving another "name"; even the name of the Beast.

This, too, refers to another special injunction so peculiarly applicable to, and characteristic of, the

coming days of the great Tribulation. (See Rev. xiii. 17; xiv. 9, 11, 12). Here is the description of

those very days referred to, in this epistle.

9. Behold, I make those of the synagogue of Satan, who say that they are Jews, and are

not, but do lie] How are these words to be explained of the Christian Church, either of these or

of any other days? Why should people "say they are Jews" in order to join Christians? Why thus

lie? Do we see any fulfilment of this going on around us? No! These claim to be Jews and meet

in their assemblies (or synagogues), but it is "the synagogue of Satan." They claim to be

"fellow-servants" (Matt. xxiv. 49). Those who will be on the earth at that time will know what

these words mean better than we can know now. It is for us to believe them.

Behold, I will make them to come and bow down before thy feet, and know that I have

loved thee. Is this what is prophesied of the church of God? Is this our experience? Has it ever

been the experience of the Christian Church? No! trouble and persecution and trial are the lot of

the church; the portion plainly foretold for it during the time of the Lord's rejection until He shall

come. To be hated because He was hated; this is our portion now, from which no hope of reprieve

is held out to us. But this homage spoken of here belongs to Israel by right in a yet future day. To

see this we have to read only such passages as Isa. xlv. 14; xlix. 22, 23; lx. 14; lxvi. 1-4, 5, 14. We

can hardly conceive it possible that, in the face of such prophecies and promises addressed to Israel,

anyone could ever interpret their fulfilment in these Epistles as belonging to the church of God.

Look at only one (Isa. lx. 14):

"The sons also of them that afflicted thee shall come bending unto thee:

And all they that despised thee shall bow themselves down at the soles of they feet."

The promise made to Christ will be shared in by His people Israel. See Ps. lxxii. 9; cx. 1. Phil.

ii. 10. Compare Exod. xi. 8. "That I have loved thee"— both the pronouns here are very emphatic

and refer to chap. i. 5.

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10. Because thou didst keep the word of my patience] i.e., the patient waiting or endurance

which I did command. See i. 9; ii. 2, 19. These commands as to "patience" refer particularly to

the waiting during and under the tribulation. If it be asked where this is, the answer is clear from

chaps. xiii. 10; and xiv. 12 — "Here is the patience of the saints." It is the patience of those who

shall be in those scenes of judgment and looking for deliverance out of them. For thus is the

promise.

I also shall keep thee out of the hour of trial, which is about to come upon the whole

(habitable) world to try them that dwell on the earth] These are the scenes foretold in Zeph.

i. 14-18, and by our Lord (in Luke xxi. 36). This refers to a brief, definite season (xii.-xix.); probably

"the three years and a half" closing with the manifestation of the Lord Jesus in the clouds. These

earth-dwellers are repeatedly mentioned in this book (see vi. 10; xi. 10; xiii. 8, 14). For the "keeping

out of the hour," etc. (see Ps. xxxii. 6. Isa. xxvi. 20, 21. John xvii. 15. Ps. xxvii. 1-5). This

deliverance may the "wilderness," as spoken of in chap. xii.

11. "

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I come quickly: Hold fast that which thou hast, that none take thy crown] This

can have no reference to the Church of God. We have no crowns to be taken and no one could take

them if we had. We are in Christ; perfect and secure in Him.

12. Him that overcometh will I make a pillar in the Temple of my God] Here the promise

goes on to the days of Solomon, to the "temple" and the "city" (as the next Epistle to Laodicea is

associated with the throne). (See iii. 21 and compare I Kings v. 5; vii. 13-22. 2 Chron. iii. 15-17.)

and he shall in no wise go forth any more: and I will write upon him the name of my God,

and the name of the city of my God] The promise as to both temple and city are fulfilled in

chap. xxi. 2, 3. Compare Ps. xlviii. 1, 2, 8, 9, and Ezek. xlviii. 35.

the New Jerusalem (xxi. 2, 10), which descendeth out of heaven from my God (xxi. 10)

and [I will write upon him] my new name] Is. lxii. 2; lxv. 15. Inscriptions on the person are

mentioned in chap. vii. 3. The worshippers of the Beast will be marked with his name, chaps. xiii.

16; xiv. 11; xix. 20; xx. 4. This promise is specifically fulfilled in chaps. xiv. 1, and xxii. 4.

13. He that hath an ear, let him hear what the Spirit is saying to the Assemblies] See

above.

7. THE SEVENTH EPISTLE.— LAODICEA.

(iii. 14-22)

The Epistle to the Assembly in Laodicea is the last, as it is the most solemn, of these Epistles.

All the Epistles cover, in a general way, the whole period covered by the book; but, they also mark

special stages of the apostasy and of the tribulation. Laodicea marks the last stage. It is the final

period immediately before chap. xix., when "the Judge standeth before the door" (verse 20. Compare

James v. 9). The Old Testament illustrations are taken from the Minor Prophets, which cover the

last period of the nation's history, and form the last testimony before the First Advent of Christ;

because the same character will mark the period immediately preceding the Second Advent or the

Day of the Lord.

The Structure is much more simple than any of the other Epistles, because the whole position

at the period will be reduced to the very simple issue of allegiance to Christ or Antichrist.

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(7) iii. 14-22. Laodicea

Introduction

(7) | a | c | 14-. Christ's command to write.

d | -14. Christ's attribute. i. 5.

b| e | 15, 16. Crimination. (Lukewarmness.)

f | 17, 18. Warning. (Gifts.)

b | e | 19. Exhortation. (Zeal.)

f | 20. Warnings. (Graces.)

Conclusion

d | 21. Christ's promise. The Throne. Compare xx. 4.

a | c | 22. Christ's command to hear.

iii. 14. And unto the Angel of the Assembly in Laodicea,

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write; These things saith the

Amen] "Amen" is a Hebrew word (see 2 Cor. i. 20. Rom. xv. 8), expressing that which is

immediately added, "faithful and true." Compare Isa. lxv. 16.

the faithful and true witness] See on chap. i. 5 above; and compare xix. 11 and Ps. lxxxix.

37.

the beginning of the creation of God] Reminding of the fact that by Him all things were

created; and that by Him all things exist and all things consist (Col. i. 15-19). Before any created

thing was formed, Elohim took created form in order to create; so that created beings might hold

communion with the Creator, which they could not with God, who is "Spirit" (John iv. 24). Thus

He is referred to in Prov. viii. 22-31. And thus He appeared to Adam (who was created in His

image), and to the Patriarchs, and to Joshua as one who could be wrestled with and seen and spoken

with. All believe that He assumed creature form specially for these appearances. It is only one step

to further believe that this form was more permanent: that He took creature form in order to create,

as He afterward took human form in order to redeem. (Compare the two songs of Rev. iv. 11 and

v. 9.) No other view so well enables us to understand how He could be called "the Beginning of

the creation of God," or explain such passages as Prov. viii. 22-31 and Col. i. 15-17, "the firstborn

of every creature" who was "before all things." This is all expressed in the words of the ancient

Creed. "Begotten of His Father before the world; born of the substance of his mother in the world."

He is therefore the Head of Creation, the great subject of which this book treats, thus reminding us

here of its beginning, as it afterwards tells of its end, and of the New Creation of the New Heaven

and the New Earth.

15. I know thy works, that thou art neither cold nor hot: I would that thou wert cold or

hot.

16. Thus, because thou art luke-warm, and neither hot nor cold,

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I am about to spue thee

out of my mouth] These words require no exposition. They explain with perfect clearness the

condition of things among the remnant of the Jews in that day. The same result of unfaithfulness

is not keeping the word and commandments of God is spoken of in Lev. xviii. 25, 28; xx. 22, where

the people are told that for such disobedience, the very land should spue them out. Compare Zech.

xi. 1-9, and Hos. iv. 6-7.

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17. Because thou sayest] See [Laodicea — The Period of Judah's Removal] where these

verses are compared with Hosea ii. 5, 8, 9, and other passages from the minor prophets, which

describe the very condition of things here referred to. We enlarged on this point in those pages, so

as not to over-burden these running comments on the text itself.

I am rich and have become enriched] Compare Hos. xii. 8.

And have need of nothing; and knowest not that thou art the wretched one (Hos. ii. 11; v.

15), and the miserable (Hag. i. 6), and poor, and blind, and naked (Hos. ii. 3-10).

18. I counsel thee to buy of me] When are the members of the Church of God, or, indeed,

anyone in this dispensation, where all is of grace and of gift counselled "to buy" anything of God.

We have "nothing to pay" and nothing to buy with; and can show no cause nor merit why we should

have the slightest favour or blessing. Compare for the Dispensation of works Is. lv. 1, 2.

gold refined in the fire (Mal. iii. 3; Hos. ii. 8; Hag. ii. 8), that thou mayest be enriched; and

white garments, that thou mayest be clothed, and that the shame of thy nakedness may not

be made manifest] The reference here is to Jer. xiii. 25, 26, and Hosea ii. 3.

and eye-salve to anoint thine eyes, that thou mayest see] Compare Is. lix. 10.

19. As many as I love] See Is. xliii. 4, and compare context. Also Deut. vii. 8. Hos. iii. 2; xi.

I rebuke and chasten] See Hos. vii. 12; Deut. viii. 5; xxviii. 20; and Prov. iii. 12.

20. Behold, I am standing (lit., "I have taken my station")at the door, and am knocking]

The call is to the Wedding Feast of chap. xix. 9, to which the parables pointed, especially Luke xii.

35-38. The servants are exhorted to be "like unto men that wait for their Lord when he shall return

from the wedding; that when he cometh and knocketh they may open to him immediately. Blessed

are those servants whom the Lord when he cometh shall find watching. The coming is no longer

spoken of as "near" — he is already at the door.

To the twelve Tribes scattered abroad it is written in view of his coming — "The judge standeth

before the door" (Jas. v. 7, 8, 9). The nearness of the Lord as the "judge" is the warning conveyed

by these words in the Epistle to the Assembly in Laodicea, and not the nearness of the Saviour in

grace, or an invitation to sinners in this day of grace. Can anything be clearer than this? and can

language be more incongruous as applied to any in this present dispensation.

if any one hear my voice, and open the door, I will come in to him, and will sup with him,

and he with me] It is in connection with the knocking just referred to in Luke xii. 37 that the

promise is given to the "servants" spoken of (not to the church). "Verily I say unto you that he shall

gird himself and make them to sit down to meat, and he will come forth and serve them." Compare

Matt. xxii. 2, 3. Luke xiv. 15; xxii. 16-18. Mark xiv. 25, and Rev. xix. 9. This is the same watching

which is spoken of in verse 39 as the watching for the coming as a thief.

21. To him that overcometh will I give to take his seat with me on my throne, even as I

also overcame and took my seat with my Father on His throne] This promise is seen fulfilled

in xx. 4. The session of the Lord Jesus is spoken of here as past. He is now from His seat and is

about to come down in judgment to avenge the blood of His martyred saints. Hence Stephen sees

the same "Son of Man, standing," Acts vii. 56. Nothing proves more clearly the two thrones of

which Scripture speaks. His Father's throne, on which He is now seated, and "the throne of His

father David," to which Christ is the heir as David's Son and David's Lord (Luke xx. 42). Compare

Ezek. xliii. 7. Ps. cxxii. 5. It is this throne which He will occupy when He comes in His glory. Luke

i. 32. Acts. ii. 30 Heb. ii. 5. Matt. xxv. 31. Ps. viii. Dan. vii. and Rev. xx. 4. There is a third throne

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spoken of in chap. xxii. 1, 3; but that is "the throne of God and of the Lamb," and is after the

Millennium. The promise in iii. 21 refers to the throne of Solomon. [See the Seventh (Laodicea)].

22. He that hath an ear, let him hear what the Spirit is saying unto the Assemblies] Here

end these seven epistles. And we feel that no one can thus read and study them without becoming

convinced that they belong to another dispensation altogether; when "works" and not grace form

the standing; and Israel and not the Church is the subject.

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The First Vision "in Heaven": Chapters 4-5

The Throne and its surroundings

We now come to the matter of the Book, which we have indicated by the letter X [in the section

The Scope of the Apocalypse Shewn by its Structure]. It consists, as we have seen, of seven pairs

of visions.

The first of each pair is a Vision "in heaven"; and the second of each pair is a Vision "on earth."

Each Vision "in heaven" is preparatory to the Vision afterwards seen "on earth": and what is

seen "on earth" is the carrying out of the Vision previously seen "in heaven." The one is mutually

explanatory of the other. The heavenly Vision explains what is going to take place upon the earth;

and the utterances in each heavenly Vision set forth the special object of the earthly events which

are to follow. The former Vision of each pair is, therefore, the key to the latter.

These divisions are made by the Holy Spirit Himself; and the divisions , made by man into

chapters, where they do not agree with the Divine divisions, are only misleading.

We shall have, therefore, wholly to ignore them, except for purposes of reference.

These heavenly and earthly Visions will form the great chapters or divisions of this part of our

work. We shall take each of these fourteen Visions in order: first giving the structure, with any

necessary expansions; following each with our own translation, based on a revised Greek Text,

according to the authorities quoted in the notes; interspersed with such running expository remarks

as may be necessary.

The structures themselves will be found full of teaching, and will give the scope of each section;

showing, at a glance, what are the subjects of which our attention is to be fixed.

The following is the structure (in brief) of H

, the first Vision "in heaven," consisting of chapters

iv. and v.

THE FIRST VISION "IN HEAVEN"

(chap. iv., v)

The Throne and its surroundings

| A | iv. 1-8-. The Throne, the Elders and the Zoa

B | -8-11. The utterances of the Zoa and the Elders. Theme: Creation.

A | v. 1-7. The Throne and the Book: the Lion and the Lamb.

B | 8-14. The New Song of the Zoa and the Elders. Other heavenly utterances. Theme:

Redemption.

From this it will be seen that the great subjects of this Vision "in heaven" are:—

THE THRONE, THE BOOK, AND THE LAMB.

That which comes first in the Book gives its importance and significance to the whole Book.

It is the key to all that follows, and carries us forward by the Spirit to the future age, the coming

"Day of the Lord." The first thing seen and the first mentioned (in verse 2) is

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THE THRONE.

"Immediately, I became in Spirit; and behold! a throne was set in heaven."

No words could be more important as fixing our minds on the great central and all-governing

fact which pervades the Book of this prophecy.

It is the day spoken of in Ps. ciii. 19.

"The Lord hath prepared His throne in the heavens;

And His kingdom ruleth over all."

And in Pss. ix. and x., which treat of the coming great Tribulation as the "times of trouble" (ix.

9, and x. 1), it is declared: The Lord "hath prepared His throne for judgment." And in Ps. xi. 4-6

we read:

"The Lord is in his holy temple,

The Lord's throne is in heaven:

His eyes behold,

His eyelids try the children of men.

The Lord trieth the righteous:

But the wicked and him that loveth violence His soul hateth.

Upon the wicked he shall rain snares,

Fire and brimstone, and an horrible tempest:

This shall be the portion of their cup."

These three Psalms foretell and refer to the scenes described more fully in the Apocalypse.

Daniel (vii. 9, 10) also speaks of this very moment when he says "I behold till the thrones were

set" (not "cast down" as in AV. but "placed" as in RV.

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) "and the ancient of days did sit... His

throne was like the fiery flame and his wheels as burning fire. A fiery stream issued and came forth

from before him; thousand thousands ministered unto him, and ten thousand times ten thousand

stood before him: THE JUDGMENT WAS SET, and the books were opened."

This throne speaks of judgment; "the throne of grace" is no longer seen. Grace is the character

of this present dispensation; while judgment, righteousness, and justice will characterise that which

is coming. The heavenly voice announces it. "Just and true are thy ways, thou king of nations" (xv.

3 q.v.). "Thy judgments are made manifest" (verse 4). "Thou art just, who art and who wast the

holy One, because thou judgedst thus" (xvi. 5; see also verse 7, and xix. 2, 11). The martyred ones

are represented as crying "How long, O Sovereign Lord,

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the holy and true, dost thou not judge

and avenge our blood on the dwellers on the earth" (vi. 10). The reply is, not that this cry is out of

place, but that it is only premature: they are to wait a little longer. Heaven itself bids all to rejoice

at the execution of judgment (xviii. 20; xix. 2). "Fear God and give glory to him" (is the cry that

will then go forth), "for the hour of his judgment is come" (xiv. 7). Judgment is also the final Vision

(xx. 4); and it is given to the saints who have overcome. Psalm cxlix. 5-9 also tells of that final

scene.

"Let the saints be joyful in glory:

Let them sing aloud upon their beds.

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The Chaldee word (...) (remah) means to set or place by casing, putting or setting down. Easter seats were cushions which

are thus placed.

128

Greek, (...) (despotes), Despot, or Sovereign Lord. See below on chap. vi. 10.

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Let the high praises of God (El) be in their mouth,

And a two-edged sword in their hand;

To execute vengeance upon the heathen,

And punishments upon the people;

To bind their kings with chains,

And their nobles with fetters of iron;

To execute upon them the judgment written:

This honour have all His saints. Hallelujah."

The Throne, therefore, with which this first Vision "in heaven" commences, is the great central

object. The structure shows this; and it shows also other prominent objects, viz. the Book and the

Lamb, and their relation to two great subjects, Creation (chap. iv.) and Redemption (chap. v).

Before we proceed to the translation we must give the expansion of A. iv. 1-8-. Its importance

is seen from the minuteness with which the Throne is described.

A. iv. 1-8-. The Throne.

A | a | 1-3-. On it: the Enthroned One.

b | d | -3. Round it: a Rainbow.

e | 4. Round it: 24 Thrones.

c | 5-. Out of it: Lightnings.

b | d | -5. Before it: Seven Lamps.

e | 6-. Before it: a Crystal Sea.

a | -6-8-. In the midst and round about it: the four Zoa.

We now proceed to give the translation of each separate member, marking each with the

corresponding letters, so that its place in the general structure and plan can be easily referred to,

found and followed.

A. iv. 1-8-. THE THRONE.

a. 1-3-. On it: the Enthroned One.

iv. 1. After these things] Seven times in this book we have this or a similar expression (iv.

1; vii. 1, 9; xv. 5; xviii. 1; xix. 1; xx. 3). As in the last case a thousand years intervene, it is clear

that what is seen does not necessarily follow immediately. (It is a Hebrew idiom. Compare Gen.

xxii. 1).

I looked, and, behold a door set open IN HEAVEN] There are five openings mentioned in

this Book; and, while they do not mark special literary divisions, yet they are all of the deepest

importance and significance. See xi. 19; xv. 5; xix. 11; and xxi. 1. This first is a "door" opened to

admit John. But when the Armies of Heaven come forth, then John says: "And I saw Heaven

opened" (xix. 11), and not merely a door. The same happened to Ezekiel when he saw "visions of

(or from) God."

And the former voice which I heard (at the beginning, i. 10) was as it were of a trumpet

speaking with me (i. 10), saying, "Come up hither, and I will show thee what things must

come to pass hereafter"] There is no necessity for taking these words (...) (die genesthai)

differently from i. 1, 19; xxii. 6. Matt. xxiv. 6; xxvi. 64. Dan. ii. 28, 29. (...) (meta tauta) means

(literally) after these things, when used in historic narrative; but when used in promise or prophecy

the expression means hereafter. See i. 19 and ix. 12.

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129

Immediately I came to be in Spirit] See chap. i. 10; xvii. 3; and xxi. 10. And for the

further uses of (...) (en pneumati) in spirit, see Rom. ix. 1; xiv. 17; xv. 16. I Cor. xii. 3, 9. 2 Cor.

vi. 6. I Thess. i. 5. Jude 20 and Micah iii. 8.

and, behold, a throne was set in heaven, and upon the throne was One sitting] This is

evidently the Father; who henceforth, throughout the book, is spoken of as "He that sitteth upon

the throne." He is distinguished from the Son in vi. 16; vii. 10.

3. And He that sat was, in appearance like to a jasper stone and a sardius; and there was

a rainbow round about the throne, — like, in appearance, to an emerald] It cannot be known

precisely what is meant by the appearance of these stones, nor can we identify them satisfactorily.

But there is no doubt as to the "rainbow." It speaks of a scene of judgment — not of water, but of

fire; and it tells also of hope and deliverance for those concerned in the covenant of which it is the

"sign." The form tells us of the covenant of Gen. ix. 8-17; and the colour, being the opposite of that

of fire, tells of mercy in the midst of judgment (Hab. iii. 3. Ps. ci. 1).

4. And round about the throne (behold) four and twenty thrones; and upon the four and

twenty thrones

130

elders sitting, arrayed in white garments] The word for the Elders' thrones

is the same as that for "the throne" of verse 2. Probably they were both smaller and lower; as they

were also evidently subordinate.

and on their heads

131

crowns of gold] The common interpretation is that the Elders are

symbolical of the Church of God. But why not leave them alone? Why must they be something

different from what they are? David arranged his twenty-four courses of the Priesthood (I Chron.

xxiv. 3-5) after the heavenly order. And he had it all "by the Spirit." "All this," said David, "the

Lord made me understand in writing by His hand upon me"

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(I Chron. xxviii. 11-13, 19). It was

the same in the case of the Tabernacle which served "unto the example and shadow of heavenly

things, as when Moses was admonished of God when he was about to make the Tabernacle: for,

See, saith he, that thou make all things according to the pattern showed thee in the mount" (Heb.

viii. 5 and refs.). Hence, they are called "patterns of things in the heavens" (Heb. ix. 23). It was the

same with David and the Temple, so that when David copied on earth was a pattern of real things

"in the Heavens." The Temple worship on earth was therefore modelled on that worship which is

carried on in heaven: and which , if we were caught up now, we should see being carried on there

by these heavenly leaders of heaven's worship.

These elders are the heads of the heavenly priesthood; the chief-priests or elders of Heavenly

worship and rule. The comparative (...) (presbuteros) elder) has been distinguished from (...)

(presbutes) old man), from the most ancient times, as marking and denoting official position. It is

preserved in our Eng. Alderman or elder man. In the papyri is it constantly used of both civil and

religious rulers. The affairs of the whole priesthood of the Egyptian mysteries were conducted by

an annual council of 25 presbuteroi. The word does not mean "priest" in any sense, for we often

find the expression "presbyter-priest" "used of a ruler among priest," so that there were

priestly-governors as well as civil-governors.

133

The word is used in this sense in the Old Testament

129

L.T.Tr.A. WH. and RV. omit (...) (kai) and.

130

So L.Tr.A. WH. and RV.

131

Omit "they had." G.L.T.Tr.A. WH. and RV.

132

People who reject the verbal inspiration thus given by God, can accept the "automatic writing" by means of lying spirits!

When the Holy Spirit thus writes man will not believe it, but lying spirits are implicitly trusted. Such is man!

133

See Deismann Bibelstudien, p. 154, 433.

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of "elders of the priests." (See Isa. xxxvii. 1. Jer. xix. 1; and passages given below). This is the

meaning of the word here also.

David distributed his twenty-four courses, sixteen from the sons of Eleazar; and eight from the

sons of Ithamar. These were "governors of the sanctuary and governors of the house of God." (I

Chron. xxiv. 5). If we ask, Why twenty-four? the answer is because twelve is the number of

governmental perfection; and wherever we find it, or any multiple of it, it is always associated with

government and rule.

It was the number (24,000) of the Levites who were to serve in the house of the Lord (I Chron.

xxiii. 3, 4).

It was the number of the prophets who were to lead the praises of God with instruments of song

(I Chron. xxv. 31).

The porters of the sons of Levi were twenty-four (I Chron. xxvi. 17-19).

The same number obtained in the Palace as in the Temple.

Twelve captains presided over 24,000 (I Chron. xxvii. 1-15).

Twelve officers were set over the Treasuries (verses 25-31).

So these four-and-twenty elders are the princely leaders, rulers, and governors of Heaven's

worship. They are kings and priests. They were not, and cannot be, the Church of God. They are

seen already crowned when the throne is first set up. They are crowned now. They were not, and

are not redeemed, for they distinguish between themselves and those who are redeemed. See their

song below (chap. v. 9, 10 and RV.). They speak of the time of "giving the reward to thy servants"

(xi. 18), not to us thy servants. They are heavenly unfallen beings, and therefore they are "arrayed

in white robes." They speak of Creation (iv. 8-11). And when they sing of Redemption (v. 8-14) it

is called "a new song." Redemption would be no new song to the Church of God, for it would be

the old song which they had so often sung upon earth as "the old, old story." One of them speaks

to John (vii. 13-17) as though separate and different from both the great multitude and from John

himself. They offer "golden bowls full of odours, which are the prayers of the saints (v. 8). They

are priests ministering for others. Is this the work of the Church? Their functions are altogether

priestly. See 2 Chron. v. 11-14. And, as "elders," they were also rulers; and hence are seen seated

on thrones (see Gen. xxiv. 2. Ex. iii. 16. In 1 Sam. xxx. 26, and 2 Sam. iii. 17; v. 3). They are next

to the King, his councillors. (Compare 2 Sam. xvii. 4 and 1 Kings viii. 1-3). From all this we may

gather the position of these four-and-twenty elders; and see that, to interpret them of the Church is

to force many passages of Scripture into a meaning which they cannot have.

5. and out of the throne go forth lightnings and voices and thunders

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; and seven torches

of fire are burning before the throne, which are the seven spirits of God] See above on i. 4;

iii. 1; and compare v. 6. These seven spirits are "before the throne" ready to obey the commands

of Him who sits thereon. The throne itself has all the accessories of judgment which inspire awe

and speak of coming wrath.

6. and (behold) before the throne, like

135

a glassy sea, like crystal] It does not say what it

was, but only what it was "like." Having been told what it was "like," it is not for us to seek for any

further symbolism. Heaven, we believe, is a place of glorious realities, and not a place of

134

This is the order according to G.L.Tr.A. WH. and RV.; not "thunders and voices" as in AV.

135

So G.L.T.Tr.A. WH. and RV.

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unsubstantial shadows. We shall one day see what John saw, and then we shall know. Now, we

have to believe what is written until faith shall be exchanged for sight.

And in the midst of the throne and around the throne, four Zoa, full of eyes before and

behind. 7. and the first Zoon was like a lion, and the second Zoon like an ox, and the third

Zoon having the face as a man, and the fourth Zoon like a flying eagle. 8. and the four Zoa

had each of them respectively, six wings; around and within they are full of eyes] The word

"beasts" is not the same as in chaps. xii. and xvii. Here it is (...) (zoon), and means any living

creature; but in chap. xiii. and xvii. it is (...) (therion), a wild, untamed beast. It is difficult to find

a term which shall exactly represent the original. "Living creature" is both vague and cumbrous;

"living beings" implies too much of humanity; "living ones" would be better, but as the word is

sometimes used in the singular number it would cause confusion to say "living one," inasmuch as

"the Living One" is used in this book as one of the Divine titles of the Lord Jesus. We have judged

it better therefore to leave the word untranslated, and use Zoon in the singular, and Zoa in the plural.

No difficulty will be experienced, as the word is already partly Anglicised and understood in our

words, Zoology, Zoological, Zoophyte, Zootomy, Zoonymy, &c., which all have to do with living

things; animate as opposed to inanimate.

The first time the Zoa are mentioned in the Bible they are named, though they are not described.

In Gen. iii. 24 they are called "the Cherubim," and this word has never been translated in any

Version. We have, therefore, a good precedent for leaving their other names, Zoon and Zoa, also

untranslated.

The Zoa are described in Ezekiel (chap. i. 5-14), and they are identified in Ezek. x. 20 with the

cherubim. "This is the living creature that I saw under the God of Israel by the river of Chebar;

and I knew that they were the cherubims." The two terms are used interchangeably in Ezekiel.

Compare i. 22 and x. 1, 15. No one can tell us anything about them beyond what God has Himself

told us. Man's opinions as to what they "represent" are hardly worth controverting. Our own opinions

are equally worthless; we can only point our readers to what God has revealed about them.

Some would have it that they represent the Godhead; but it is hardly likely that God, who

commanded that no emblem of Deity should be made, should make one Himself; especially one

like unto "an ox that eateth grass." (See Deut. iv. 15, 16. Rom. i. 22, 23. Ps. cvi. 19, 20). Moreover,

they offer worship, but are never worshipped themselves (Isa. vi. Rev. iv., v.).

Some think they represent the four Gospels; but animals can hardly represent books. Moreover,

it is difficult to see the point of the four Gospels guarding the Tree of Life, or occupying such a

prominent place in the Tabernacle and in the Temple.

That they cannot be the Church is clear from the following facts:

1. Three out of the four are animals, and there must be some sort of congruity between even a

symbol and the thing signified.

2. They call for judgment (chap. vi.), and give the bowls "full of wrath of God" to the Seven

Vial Angels (chap. xv.). This is surely not the work of the Church, either now or in the future.

3. Rev. v. 9, 10, according to the correct text and translation, shows that these Zoa do not speak

of themselves as redeemed, but distinguish themselves from such. See below, our exposition of

those verses.

4. They cannot be any ordinary angelic beings, inasmuch, as they are distinguished from the

angels in chap. v. 8, 11. Neither do they ever receive any commission, as angels always do. On the

contrary, they give orders, as angels do not.

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5. They are attached to the Throne of God, and are never seen apart from it.

6. They are first mentioned, as we have said, in Gen. iii. 24: "So He drove out the man; and He

placed (in a Tabernacle), at the east of the garden of Eden, Cherubim, and a flaming sword which

turned every way, to keep the way of the tree of life." The verb "keep," here, means to preserve

and care for, and guard, as in Gen. ii. 15 and xviii. 19, etc. We first see them in connection with

the Fall; and we note the fact that they are representative of animate creation, hence their name

Zoa. Their number, four, connects them also with the earth

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; and Rom. viii. 19-21 makes the

whole creation to partake of the effects of the Fall "For the earnest expectation of the creation

waiteth for the revelation of the sons of God. For to vanity was the creation subjected, not willingly,

but on account of Him who subjected the same: and this was in hope, because the creation itself

also shall be freed from the bondage of corruption into the freedom of the glory of the children of

God. For we know that the whole creation groaneth together and travaileth together until now"

(Rom. viii. 19-21).

These words receive a new significance if we regard the Cherubim, or Zoa, as being the concrete

representation of this groaning creation; and as being the pledge that its groaning shall one day

cease, and its hope be fulfilled. That hope was given when they were first placed, as in an Tabernacle,

(as the word means), at the gate of Eden. There, at that time, was the Lord's presence manifested.

Hither Cain and Abel brought their offerings; and from this "presence of the Lord" Cain went out

(Gen. iv. 14-16).

It may be that the Tabernacle of God continued up to the time of the Flood. For Shem is spoken

of as the custodian of this "dwelling place." The word "placed" in Gen. iii. 24 is (...) (shaken), and

it means to station or dwell in a tabernacle, and is commonly spoken of as God's dwelling among

men and of His dwelling place.

137

In Gen. ix. 26, 27, we read:

"Blessed be the Lord God of Shem;

And Canaan shall be his servant.

God shall enlarge Japhet:

And He (i.e., God) shall dwell (or place His tabernacle) in the tents of Shem."

Here the three patriarchs are mentioned. Canaan (i.e., Ham) and Japhet occupy the two central

lines; while Shem and the Lord His God occupy the two outer lines. If this be so, then, this

Tabernacle of the Divine presence continued among men down to the Flood and contained the

Cherubim.

After the Flood, the Teraphim (probably a corruption of Cherubim) were made in imitation of

them, and became objects of worship. The remembrance of them was carried away by the scattered

nations (Gen. xi.), and probably the Assyrian sculptures are traditional corruptions of the Cherubim,

for they consisted of a man with an eagle's head; a lion or a winged bull with a human head.

When God set up the Tabernacle in Israel it was that He might "dwell among them" (Exod.

xxv. 8; where we have the same word as that used in Gen. iii. 24: "placed in a tabernacle"). The

first thing made was not the Tabernacle itself, but the Ark of the Covenant with its mercy-seat and

the Cherubim (Exod. xxv. 10-12). These were not the real cherubim, of course; they were only

copies of them on the mercy-seat. Representations of them were woven into the Vail (Exod. xxvi.

136

See Number in Scripture.

137

See Exod. xxv. 8; xxix. 45, 46. Josh. xviii. 1; xxii. 19. 1 Kings vi. 13; viii. 12. 2 Chron. vi. 1. Ps. lxviii. 18; etc. It is from

this verb that we have the word Shekinah.

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31; xxxvi. 35). This could only have been to show that, henceforth, the hope of creation was bound

up with "the hope of Israel"; and, that both were bound up in, and based on, the merits of atoning

blood. From "between the Cherubim" God spoke; and there His glory dwelt. (I Sam. iv. 4. 2 Sam.

vi. 2. Ps. lxxx. 1, 3, 7, 14, 19. Isa. xxxvii. 16). The original Covenant with Adam, and with the Son

of Man Himself, takes in the whole animate creation, and tells of the hope of its deliverance (Ps.

viii. 6-8; cxlviii. 7-11). And millennial glory will not be complete without that hope being fulfilled

(Isa. xi. 6-9).

In Rev. iv. and v. the Son of Man is about to realise this hope of creation; and, therefore, creation

rejoices in the blessed prospect. The Zoa are seen attached to the throne, and they speak of creation.

The earth is about to be judged; and their deliverance is at hand. Hence they say, "Thou art worthy,

O Lord and our God, to receive glory and honour and power; for thou hast created all things, and

for thy pleasure they were, and were created" (iv. 11). They speak, too, of the redemption on which

the coming deliverance is based (chap. v. 9, 10; see below); and thus explain the object with which

they had been associated with the blood-sprinkled mercy-seat.

In all this we are on Old Testament ground; for when allusion is made to these momentous

truths in Rom. viii., creation's hope is spoken of as being distinct from that of the Church, though

bound up with it, and depending upon its manifestation in glory. In brief, then, we may say, that

the cherubim are heavenly realities; living ones of whom we know nothing by experience. But, the

references made to them in Scripture teach us that in some way they tell us of Creation's association

with the effects of the Fall, and of the future hope of deliverance from those effects. Hence, their

introduction here, now that that deliverance is at hand; and hence their words also, which tell that

it is near.

This brings us to the utterances of the Zoa and of the twenty-four Elders in B, iv. -8-11.

B, chap. iv. -8-11.

THE UTTERANCES OF THE ZOA AND ELDERS.

The Theme — Creation.

We now come to B, iv. -8-11, the subject of which is the worship and utterances of the Zoa and

the Elders. This is part of the larger structure of H

, and still part of the first vision seen "in Heaven."

The following is the structure:

B | f | -8-. Worship of the Zoa. "And they rest not

g | -8. Their utterance (creation). "Holy, holy, holy...

f | 9, 10. Worship of the Elders. "And when...

g | 11. Their new song (creation). "Thou art worthy...

iv. -8. And they have no cessation day and night, saying

"Holy, Holy, Holy

Lord God Almighty

Who was, and who is, and who is coming."

This is the first of all the seventeen Heavenly utterances. They begin with God Himself, and

relate to what He is in Himself; and not to what He has, or has done, or is going to do. The emphasis

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is on "who was," because it is put first.

138

The object of the whole Book, and of all that it records,

is to establish the Holiness of God, which is here, at the very outset, the first thing that is proclaimed.

The reign of Heaven is about to be established in the Earth, when all shall be holy, where now all

is unholy. Hence we have the same thought in the great Kingdom-prayer:

"Our Father which art in heaven,

Hallowed (or Holy) be Thy Name,

Thy Kingdom come,

Thy will be done on earth as it is heaven."

Then, and not till then, we have "us." "Give us," etc. It is remarkable also that there are three

Psalms which proleptically speak of this coming reign. Psalms xciii., xcvii., and xcix. The three

Psalms which precede these commence with the command to sing, and then these Psalms which

follow each begin "the Lord reigneth." Not yet can they be sung of accomplished facts, but the day

is coming when they can, and will be, sung of then present glorious realities. The point, however,

we wish to notice is that, each of these three Psalms ends with a reference to God's holiness, because

it will then be said "the Lord reigneth." But the heavenly utterances in Revelation begin with the

proclamation of this holiness, because those who say "Holy, Holy, Holy," are about to call for the

judgments which are to bring in that coming Holy Reign. (See Isa. xxiii. 18. Zech. xiv. 20, 21).

Those three Psalms must be carefully read in the light of the Apocalypse.

The first (xciii.) is called for by the song for the Sabbath (xcii.), which speaks of the millennial

Sabbath-keeping which is to come, and tells of the destruction of the wicked, the perishing of the

enemies and the scattering of the workers of iniquity, before the Lord is exalted as most High for

evermore. (verses 7-9). Then comes the answer in Psalm xciii., which begins "THE LORD

REIGNETH," and tells of the Throne being established, and ends with the declaration, "holiness

becometh thine house, O Lord, for ever."

The second (xcvii.) is called for in the Psalm xcvi. 1. "O sing unto the Lord a new song; sing

unto the Lord, all the earth"; and speaks of the millennial glory, which is summed up in verse 11:

"Let the heavens rejoice,

And let the earth be glad."

139

This, too, is the burden of the final heavenly utterances in Rev. xix. 5, 7. Then comes the answer

in Psalm xcvii., which begins "THE LORD REIGNETH," and tells how "righteousness and judgment

are the habitation of this throne" (verse 2; and compare Rev. xv. 3; xvi. 7; xix. 2); and goes on to

speak of the very judgments which are described in the Apocalypse, and also of the same exaltation

of Jehovah high above all the earth (verse 9; compare xcii. 8). It ends by calling on the righteous

to "rejoice in the Lord... and give thanks at the remembrance of His holiness."

The third (xcix.) is called for in Psalm xcviii. 1-3: "O sing unto the Lord a new song: for he

hath done marvellous things: his right hand and his holy arm hath gotten him the victory... He hath

remembered his mercy and his truth toward the house of Israel." Then comes the answer in Psalm

xcix., which begins "THE LORD REIGNETH; let the people tremble: he sitteth between the

cherubim, let the earth be moved" (marg., stagger). Three times in this Psalm we have the three-fold

"Holy" of the Zoa in Rev. iv. 8 giving us its interpretation and significance:

138

Compare i. 8 and xi. 17, where the emphasis is on the present.

139

The Massorah points out a remarkable acrostic in the four Hebrew words which form this verse. The four words begin with

the four letters which form the word Jehovah. (...) Thus this verse is stamped as containing the result of Jehovah's dealings.

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Verse 3. "Let them praise thy great and terrible name: for it is holy."

Verse 5. "Exalt ye the Lord our God, and worship at his footstool, for he is holy." And

Verse 9. "Exalt the Lord our God, and worship at his holy hill; for he is holy."

All this truth and teaching is embraced in this first heavenly utterance, spoken by the four Zoa.

We have called attention to the fact that each Vision seen "IN HEAVEN" is marked by heavenly

voices; and we have stated that it is in these we must look for the key to the judgment scenes which

follow on earth. We shall have, therefore, to give more attention than is usually done to the

significance of these utterances; weigh their words, learn their lessons, and note their bearing on

what follows "on earth."

9. And when the Zoa shall give glory, honour, and thanksgiving to Him who sitteth upon

the throne, who liveth for ever and ever,

10. The four and twenty elders shall fall down before Him who sitteth upon the throne,

and they shall

140

worship Him who liveth for ever and ever, and shall

141

cast their crowns

before the throne, saying:

"Worthy art thou, O Lord and our God,

142

To receive glory, and honour, and power;

Because Thou didst create all things,

And for thy pleasure they were,

143

and are created"]

Thus, creation is the subject of the first great utterance of the Zoa and the Elders. Their words

announce the blessed fact that the judgments which are about to take place, have for their great

object the removal of the curse, and of all unholiness from the earth; and the ending of creation's

groaning and travail. These heavenly elders take part in this heavenly utterance, and they

acknowledge its truth by bowing their heads in worship and homage.

A, chap. v. 1-7.

THE THRONE AND THE BOOK: THE LION AND THE LAMB.

Having considered the member B, iv. -8-11, we now come to the member A, v. 1-7, the subject

of which is The Throne, and the Book: The Lion and the Lamb.

Here, as in A. iv. 1-8-, we have the Throne. But, here it is rather Him that sitteth upon the throne,

than the Throne itself.

A | h | 1-. Right hand. "And I saw...

i | -1. A Book.

k | 2-5. The Lion. "And I saw...

k | 6. The Lamb. "And I saw...

i | 7-. The Book. "And he came...

h | -7. Right hand. "Out of the right hand.

v. 1. And I saw on the right hand of Him that sitteth upon the throne, a Book (or Roll),

written within and on the back, having been sealed with seven seals] Much ingenuity has

140

B.E.G.L.T.Tr.A. WH. and RV. read the future tense here.

141

B.E.G.L.T.Tr.A. WH. and RV. read the future tense here.

142

So L.T.Tr.A. WH. and RV.

143

So G.L.T.Tr.A. WH. and RV.

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been spent in the interpretation of this "Book," and what it represents. Some have suggested that

it is the history of the Christian Church, but we trust our readers are fairly convinced by this time

that the Church is not the subject of the Apocalypse.

Neither can it be "the book of the Covenant" yet to be made with Israel, because that New

Covenant is in mercy (Heb. x. 16, 17), while this book has to do with judgment. Why should we

go out of our way to seek for a far-fetched meaning when we have such plain indications in the

Word itself of what a sealed book denotes. In Is. xxix. 11 we read: "And the vision of all is become

unto you as the words of a book that is sealed, which men deliver to one that is learned, saying,

Read this, I pray thee: and he saith, I cannot; for it is sealed." In Dan. xii. 1-3, we read of the Great

Tribulation, which is the central subject of the Apocalypse. But Daniel is not permitted to do much

more than make known the fact of the great Tribulation out of which Daniel's people, the Jews,

were to be delivered. The particulars, and the circumstances of that day, were not to be made known

at that time by Daniel. Hence, it is said to him (Dan. xii. 4): "But thou, O Daniel, shut up the words,

and seal the book, even to the time of the end." And when Daniel enquired (verse 8) as to "what

should be the end of these things?" The answer is (verse 9), "Go thy way, Daniel, for the words are

closed up and sealed till the time of the end." The details of a former vision Daniel was told also

to seal up. "Wherefore shut thou up the vision: for it shall be for many days" (viii. 26).

What ought we to look for as the first thing, in the Apocalypse, which, as we have seen, has

the end of the "many days" and "the time of the end" for its great subject, but the unsealing of this

book, the sealing of which is so prominently spoken of in the book of Daniel? When the time comes

for the fulfilment of all that is written in this book, then the seals are opened. Even then, though

these seven seals be opened, there are still certain things which even John himself has to "seal up,"

viz., "the things which the seven thunders uttered" (x. 4). We take it therefore that the opening of

the seals of this book is the enlargement, development and continuation of the Book of Daniel,

describing, from God's side, the judgments necessary to secure the fulfilment of all that He has

foretold. The opening of each seal has a special judgment as its immediate result. The roll given

to Ezekiel was of similar import. "He spread it before me, and it was written within and without;

and there were written therein, lamentations and mourning and woe" (Ezek. ii. 10). In like manner,

the opening of the seals of this book disclose tribulation and mourning and woe. But there is more

in the "Book" than this. There is also the object of all this judgment. That object is the redemption

of the forfeited inheritance. (See the notes on verse 2, below). The special importance of this "Book"

(and all that is involved in it) is set forth by its structure, which is as follows:—

THE EXPANSION OF k., v. 2-5.

k | l | 2-. The Angel's proclamation. "And I saw...

m | -2. Question. "Who is worthy...?

First consequence: Inability

n | o | 3-. No one able. (Agent).

p | -3. To open the book. (Action).

Second consequence: Weeping.

n | o | 4-. No one able. (Agent).

l | 5-. The Elder's consolation. "And one...

m | 5. Answer to Question. "Behold...

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The Translation of k, v. 2-5.

v. 2 And I saw a strong angel proclaiming with a loud voice — "Who is worthy to open

the Book, and to loose the seals thereof?"] It looks as though there is something more in this

7-Sealed Book than what we have said on verse 1. There is evidently more in this book than the

mere continuation of Daniel's prophecies. This is there, without doubt, but there must be that which

calls for all these judgments and requires the putting forth of all this power. If the Book has to do

with the whole subject of prophecy, with its causes, and not merely with its consequences and its

end, then it may well take us back to the beginning, to which the cherubim already point us, when

man was driven out from Paradise, when he forfeited his inheritance; and the promise of a coming

Deliverer and Redeemer was given.

This First Vision "in Heaven" (iv. v.) takes up the history of man in relation to the Throne, at

the point where it was left in Gen. iii. 24. The Throne is here set up; but man is outside and unable

still to gain access to "The Tree of Life." Hence this proclamation "Who is worthy?" Who has the

right to redeem the forfeited inheritance, the lost Paradise? Satan is in possession of this world

now. He is its "God" and "prince" (John xii. 31; xiv. 30; xvi. 11. Eph. ii. 2), and as such he was

able in a peculiar way to tempt Him who had come to redeem it in the only lawful way in which it

could be redeemed. (See Lev. xxv. 25; Deut xxv. 5; and Ruth iv. 1-6). If this be so, then we

understand this proclamation, which has so important a place in this heavenly vision. And the

enquiry will be like that of Boaz, Who will act the Goel's (or Redeemer's) part for man and for

Israel, and recover his lost estate. Jer. xxxii. shows that a sealed book was given in connection with

such a transaction (read verses 6-16); and if so, then it serves as an illustration for a much weightier

redemption, even that of the new song which immediately follows in this Heavenly Vision; the

song whose theme is nothing less than the Redemption of Creation, accomplished by One who was

altogether worthy, both by unanswerable right and unequalled might. For the Goel was an avenger

as well as a Redeemer.

3. and no one was able, in the heaven nor upon the earth, neither under the earth, to open

the Book, or to look at it] The worthiness required is so great that no created being is able even

to contemplate it. There was not one that could make reply to the herald's challenge.

4. and I was weeping much because no one worthy was found to open

144

the Book or to

look at it] The scene must have been very vivid and real to John to produce this sadness. These

tears were not caused by disappointed inquisitiveness! Surely, he must have realised, somewhat,

the serious nature of the consequences involved if one worthy could not have been found. There

must have been something, and enough in the character or appearance of the Book, to tell him this:

for no voice had yet said anything as to its nature or contents. One of the Elders breaks the silence.

5. And one of the elders saith to me "Weep not! Behold the Lion which is of the tribe of

Judah, the Root of David, prevailed

145

so as to open the Book, and shall loose the seven seals

of it] Not one of the Elders, or the Cherubim, or Angel, or Spirit, could accomplish the work of

the Goel (or Redeemer). None of these could be "next of kin," none but the Son of Man, who was

David's Son and David's Lord. None but He who was at once the "Root" from whence David sprang,

and the "offspring" which sprang from David, could be next-of-kin, and therefore entitled to redeem

144

Omit "and read" G.L.T.Tr.A. WH. and RV.

145

Not "hath prevailed," as though referring to some recent act, but "did prevail," i.e., at the Cross.

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the forfeited Inheritance of the Throne, the Land, and the People. He was "the Lion of the Tribe of

Judah" (Gen. xlix. 8-10. Num. xxiv. 7-9 Isa. ix. 6, 7; xi. 1. Ps. lxxxix. 20-29).

The Lord Jesus will prevail as the Lion; and it is of this the Book treats; but, He first prevailed

as the Lamb slain. Hence, when John turned, he saw, not a Lion, according to the Elder's

announcement, but a Lamb, according to the prior historical fact.

He first takes the place of man as outside the garden and the tree of life (Gen. iii. 24). His

Redemption work commenced on earth by His coming, not into a garden, but into a wilderness

(Matt. iv. 1). He approaches that flaming sword and hears the words of Him who said "Awake, O

sword, against my Shepherd, and against the MAN that is My fellow, saith the Lord of Hosts"

(Zech. xiii. 7). This sword was sheathed in Him, and thus He becomes entitled to enter and worthy

to take the Book.

When John first looks (verse 1), he sees only "the Throne and the Book," which are separated

from the second by the structure. For when he looks the second time (verse 6), he sees "the Lamb."

The Lamb is now seen in the midst of the Throne. He occupies no longer the outside place. He is

entitled to enter and approach the throne, for He alone is "worthy."

6. And I saw

146

in the midst of the throne and of the four Zoa, and in the midst of the

Elders — a Lamb, standing as having been slain, having seven horns and seven eyes, which

are the seven spirits of God, having been sent

147

into the whole earth] The Elder spoke of

a Lion: but John turns and see a Lamb. The Elder spoke of the consequence: John sees the cause.

The Lion is about to put forth His power and eject the usurper from his dominion. "The prince of

this world is (already) judged" (John xvi. 11). Sentence has been passed; a judgment summons has

been issued (John xii. 31; xvi. 11); and execution is about to be put in (Rev. xii). But all this is here

first shown to be in virtue of the "right" obtained by the payment of the redemption price: that is

why John sees a Lamb as "having been slain."

Past payment is the basis of future power (Col. ii. 15. Heb. ii. 14). This it is which established

the worthiness of the true Goel. The horns of the Lamb speak of His power (I Sam. ii. 1. 2 Sam.

xxii. 3. Ps. lxxv. 4; cxxxii. 17; cxlviii. 14. Lam. ii. 3. Ezek. xxix. 21. Dan. viii. 5, 20, 21, etc.). This

power is Divine and has a spiritual and almighty agency able to carry it out. The seven eyes, Zech.

iv. 10 and iii. 9, denotes the fact that the Lord is about to remove the iniquity of the Land of Israel.

7. And He came and took it

148

out of the right hand of Him who sitteth upon the throne]

Thus ends the member which has for its subject "The Throne and the Book; the Lion and the Lamb."

It corresponds with Dan. vii. 9-14, where the Son of Man is seen coming to the Ancient of Days

and receiving a kingdom, dominion, and glory; and it is this which is immediately celebrated in

the New Song which follows in chap. v. 8-14, concluding this first Vision "In Heaven."

B., chap. v. 8-14.

THE NEW SON OF THE ZOA AND ELDERS.

The Theme — Redemption.

146

Omit "and" G.T.Tr.A. WH. and RV. Omit "behold" G.L.T.Tr.A. WH. and RV.

147

So L.T.Tr.A. WH. and RV.

148

Omit "the Book," L.T.Tr.A. WH. and RV.

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The last member of C

is now reached. In the structure it is marked B, and consists of chap. v.

8-14 the subject being, "The New Song of the Zoa, and the elders, and the heavenly utterances of

other Angelic Beings."

It is arranged in orderly sequence; the speakers and their utterances being separated and placed

in five pairs, or groups.

EXPANSION OF B., chap. v. 8-14.

The New Song of the Zoa, Elders and others.

B | q

| 8, 9-. The Four Zoa, and 24 Elders.

| -9, 10. Their New Song.

| 11, 12. Many Angels.

| -12. Their Utterance.

| 13-. Every creature.

| -13. Their Utterance.

| 14-. The Four Zoa.

| -14-. Their Utterance.

| -14-. The 24 Elders.

| -14. Their Utterance.

Here, in q

to q

we have the heavenly speakers and singers; while, in r

to r

we have their

song and their utterances. The latter relate to the scene which has just taken place "in heaven," and

to the result of it about to be seen in the consequent judgments which follow and take place "on

earth." The point at which the heavenly voices commence is the moment when the Lamb, who

alone is entitled and worthy takes the Book.

8. And when He took the Book the four Zoa and the four and twenty elders fell down

before the Lamb having each a harp

149

, and golden bowls full of incenses which are the prayers

of the Saints] In the Old Testament, the harp is associated with joy and gladness (see 1 Chron.

xxv. 1, 6; 2 Chron. xxix. 25; Ps. lxxi. 22; xcii. 3; cxlix. 3); just as sadness is expressed by the absence

of it: "The joy of the harp ceaseth" (Isa. xxiv. 8). Harps were also specially associated with prophecy

(1 Sam. x. 5; 1 Chron. xxv. 3; Ps. xlix. 4).

The golden bowls were vessels belonging to the altar (Zech. xiv. 20), and the Septuagint uses

the word for the vessels of the Temple (1 Kings vii. 45, 50; 2 Chron. iv. 22; Ex. xxv. 23-29; xxvii.

3; xxxvii. 10-16). The "prayers of the saints" are the prayers referred to by our Lord in the parable

of the Judge, where He applies the parable Himself and asks "and shall not God avenge His own

elect which cry day and night with Him though He bear long with them? I tell you that He will

149

So L.T.Tr.A. WH. and RV.

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E.W. BullingerRevelation

avenge them speedily. Nevertheless, when the Son of Man cometh shall he find faith (Gr. the faith)

on the earth?" (Luke xviii. 7, 8). The faith here spoken of is that referred to in Rev. ii. 19; xiii. 10;

xiv. 12. These elect are the saints spoken of and referred to in Matt. xxiv. 31, and Dan. vii. 18, 22,

27. They are the "Saints of the Most High"; the Most High being a Divine title, always used in

connection with the earth; and not with the church. The Elders perform priestly service, because it

is on behalf of others. This, the Church cannot do. If the "Elders" are the Church, then the "Saints"

cannot be, for the Church cannot offer for itself; nor can one part of it offer for another part! No!

The Church is "all one in Christ Jesus," and cannot be separated or divided.

9. and they sing a New Song, saying] The Zoa speak only in this first Vision "in Heaven"

and in the last, in chap. xix. 4; and no where else. The Elders speak in the first and last, but also a

third time in xi. 17. This is significant; as showing the weight and importance of those utterances

respectively. In this first vision "in Heaven" their voices are heard twice: First, in connection with

the Throne and Him who sitteth thereupon (separately); for the Zoa speak first (iv. 8); and the Elders

follow (iv. 11); their theme being Creation. The second time they speak it is in connection with

the Lamb, and the Book, they sing together (chap. v. 9, 10), their theme being Redemption.

Six times in this first Vision "in Heaven," these Heavenly Voices are heard. All Heaven is

engaged in singing the worthiness of God as the Creator; and the worthiness of the Lamb as the

Redeemer. Surely these are the dominant personages of the whole Book. These are the themes

which form its subject: viz., the removal of the curse from creation, the redemption of the purchased

inheritance, the ejection of the great usurper; and all accomplished through the payment of

Redemption's price by the merits of the Lamb, and the putting forth of Redemption power. Hence,

in connection with Him and with the book we have the first of four heavenly utterances:

The New Song of the Zoa and Elders. v. 9, 10.

"Worthy art thou

To take the Book,

And to open the seals thereof,

Because thou wast slain

And didst purchase

150

a people for God by thy blood

Out of every tribe and tongue and people and nation

And didst make them

151

to our God

152

A kingdom

153

and priests,

And they reign

154

over the earth"]

This is the theme of the New Song. The worthiness of the Lamb to take the Book, because of

the Redemption He had accomplished. The People had been once redeemed from Egypt, for it is

150

Lachmann, Tischendorf, Alford, Wordsworth, Westcott and Hort, and the RV. omit (...) (hemas) us. Indeed, all the critical

authorities are unanimous in substituting the 3rd person for the 1st in the next verse. But if so, then we must have the 3rd person

here and not the 1st person. MS. authority for this is the Alexandrian MS. in the British Museum (cent. iv). The Sinaitic MS.

(cent. iv). The Reuchlin MS. (cent. v). The Ethiopic Version (cent. iv). The Coptic Version (cent. v). The Harleian MS. No. 1773

in B.M. It is quoted without the "us" by Cyprian, Bishop of Carthage, 248-258, and Fulgentius, a Bishop in Africa, 508-533, so

that it was neither in the ancient MSS. from which those two versions were made; nor was it in the copies which those two

Bishops had before them.

151

So G.L.T.Tr.A. WH and RV.

152

Alford omits "to our God."

153

So L.T.Tr.A. WH. and RV.

154

So L.Tr.A. WH. and RV. "shall reign" G.T. and Tr. marg.

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in connection with the Exodus that Redemption is first mentioned in the Bible, in the Song of Ex.

xv. 13. "Thou in thy mercy hast led forth the people which thou hast redeemed: Thou hast guided

them by thy strength unto thy holy habitation." But now the People have been scattered among

"every kindred and tongue, and people and nation," and therefore they must be redeemed from

these, "the second time," "like as it was to Israel in the day that he came up out of the land of Egypt"

(Is. ix. 11, 16).

The importance of the various readings in verse 9 will be seen, and noted; because upon this

turns very much the interpretation of the whole Book. The true reading separates the singers from

the Redeemed, and makes them heavenly beings who need no redemption, but who sing of the

redemption wrought for others.

But the payment of the price is only one part of the work of redemption. If the price be paid

and there be no power to take possession and eject the holder the payment is in vain. And if power

be put forth and exercised in casting out the usurper, without the previous payment of the redemption

price, it would not be a righteous action. So that for the redemption of the forfeited inheritance two

things are absolutely necessary, price and power. The first redemption song has for its theme the

payment of the price. The second celebrates the putting forth of the power.

We are first told by whom this second utterance is made.

11. And I saw and heard

155

the voice of many angels around the throne, and of the Zoa,

and of the elders, and the number of them was myriads of myriads

156

saying with a loud voice

"Worthy is the Lamb that was slain,

To receive power

and riches

and wisdom

and strength

and honour

and glory

and blessing"]

They give this sevenfold ascription as to the Lamb's worthiness. The words "Power" and

"Strength" divide the seven into three and four. These are all marked off by the Figure Polysyndeton

(i.e., the use of "many ands") which bids us consider each of these seven features of the Lamb's

worthiness separately. In doing this we are to note that the great theme is Redemption power and

strength.

13. And every creature which is in heaven and on

157

the earth and beneath the earth and

such as are in the sea and all that are in them heard I saying

"To Him that sitteth upon the throne

And to the Lamb

Blessing

and honour

and glory

and might

155

T. and Tr. add "as." WH. put it in the margin. And A. puts it in brackets.

156

So B.E.L.G.L.T.Tr.A. WH. and RV.

157

So G.L.T.Tr.A. WH. and RV.

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E.W. BullingerRevelation

For ever and ever"]

This is the ascription of the whole creation. Hence it is four-fold because it is in connection

with the earth ( of which four is the number) and because He who sitteth upon the Throne is there

in relation to the earth. Whereas the ascription to the Person of the Lamb slain is seven-fold because

Redemption blood was offered "through the eternal Spirit" (Heb. ix. 14).

14. And the four Zoa said

"Amen"

and the four and twenty elders fell down and worshipped

158

]

It seems almost profane to attempt to explain, and comment on these heavenly utterances. They

are Heaven's own comment on the wondrous facts seen and heard by John, and brought before us

in this first vision seen "in heaven." When again He brings the First-born into the world, He said

"And let all the angels of God worship Him" (Heb. i. 6). This is the Septuagint rendering of Deut.

xxxii. 43, the closing words of the Song of Moses. And why are all the nations there called on to

"Rejoice," and why are all the angels of God called on to worship Him? Because He is about to

fulfil the threat He there pronounced and records:

"FOR He will avenge the blood of His servants,

And will render vengeance to His adversaries,

And will be merciful to His Land,

And to His people."

These are the concluding words of "the song of Moses." Now, "the whole creation groaneth

and travaileth in pain together" (Rom. viii. 22), but then, when the day to sing this song of Moses

shall have come, and the glory of the Lord shines once more upon Israel, then the song will be in

the words written:

"His way will be known upon earth

And His saving health will be made known among all nations:

Then shall the nations be glad and sing for joy.

Then shall our land yield her increase" (Ps. lxvii).

"The trees of the wood shall rejoice" (Ps. xcvi).

"The floods shall clap their hands

And the hills shall be joyful together" (Ps. xcviii).

"The beast of the field:

The fowl of the air:

And the fish of the sea:

And whatsoever passeth through the paths of the sea, shall say,

'Oh Jehovah Adonai, how excellent is Thy name in all the EARTH'" (Ps. viii).

"And everything that hath breath" shall praise the Lord (Ps. cl) and say

HALLELUJAH

158

G.L.T.Tr.A. WH. and RV. omit "Him who liveth for ever and ever" as being a later addition to the Text by some scribe.

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The First Vision "on Earth"

, chap. vi. 1— 8. The Six Seals, and the sealing of the 144,000

From the whole of the first Vision "in Heaven" (H

, vi. 1-vii. 8) for the putting forth of power

"on Earth" in the completion of the redemption of the purchased inheritance. The price has been

paid in the shedding of the precious blood of the Lamb; and now, the necessary power is to be

exercised so as to secure all its wondrous results, in wresting the inheritance from the hand of the

enemy by ejecting the present usurper, and forcibly taking possession. We see this power put forth

in the Seals, Trumpets, and Vials which fill up the active judgments of God in accomplishing this:

and which end with the coming of the Lord Himself (xix).

This is the great object set forth in the preceding Vision "in Heaven"; and now we are to see

the result of it all as consequent on it "on Earth."

John sees it all, of course, "in Heaven," but what he saw (vi. 1- vii. 8) "in Heaven" will take

place "on Earth," just as what he sees (chaps. iv. and v.) as taking place "in Heaven," does and will

take place there.

This is the first Vision of what will take place "on Earth" in "the day of the Lord." The great

subject is

THE OPENING OF THE SIX SEALS.

For the Six Seals are separated off from the seventh in a remarkable manner; as though to point

out to us that the seventh is not immediately consecutive on the sixth, as the other seals are

consecutive one on the other.

The sixth seal evidently carries us forward to the time of the end; for it speaks of the signs in

the sun and moon and stars (vi. 12, 13), which the Lord associates with His personal appearance

(Matt. xxiv. 29. See Joel ii. 28, 31, where it is called "the great and terrible day of the Lord," as

though it were the climax of the whole period known as "the day of the Lord"). It is called in the

sixth seal "the great day of His wrath" (vi. 17), and the signs in heaven are the great final scene (vi.

14) as described in 2 Pet. iii. 10.

If this be so, then these first six seals are separated, very definitely, from the seventh; and the

silence in heaven which follows the opening of the seventh indicates a pause.

The six seals present us with a preliminary summary of the judgments, which cover the whole

period; the sixth leading up to and ending in the actual coming of Christ; or, at any rate, to the end

of chapter xviii.

There is every reason to believe that "the day of the Lord" will be a prolonged period. It must

not be confined to "seven years," as is so often done. The time between the coming forth of the

Lord into the air to meet His Church, and His coming unto the Earth with His Church, in power

and great glory, may correspond to the thirty-three years between His coming forth at Bethlehem

(Micah v. 2) and His coming unto Jerusalem (Zech. ix. 9). All the events between those two we

speak of as constituting His "first coming." In like manner, all the events described in this Book,

which take place between His coming "for" and His coming "with" His Church, we may speak of

as "His second coming" or "the day of the Lord." [See THE CHARACTER OF CHRIST'S ADVENT]

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These events may occupy a similar period of thirty-three years for aught we know; and if to

these we add the seven yeas of the last week of Daniel we have a period of forty years.

We do know that in Matt. xxiv. 4-6, in answer to the first question of the disciples, "When shall

these things be," i.e., when the temple should be destroyed, the Lord at once adds, "not yet is the

end (telos)."

He then goes on to answer the second question, "What shall be the sign of thy coming, and of

the Sunteleia of the age?" (verse 3). He describes four of those seals (verse 7), and adds "all these

are a beginning of sorrows."

This fixes these earlier seals as the "beginning" of the Sunteleia of "the day of the Lord" — this

"beginning" may be spread over some years before the Great Tribulation, proper, comes on.

Thus these first six seals are again separated off from the seventh.

We now give the first vision, E

, vi. 1- vii. 8, showing the events on Earth, as a whole.

It will be seen that they are divided between two subjects — the persecutors and the persecuted:

Those who are on the side of Antichrist (B1 and B2); and those who suffer (A2), or have immunity

from suffering (A3), for refusing to worship him, etc.

It will be noted also how perfectly Matt. xxiv. corresponds with this first scene on earth — the

whole summary of the Sunteleia and the Telos. [See THE PROMISES TO THE SEVEN

ASSEMBLIES]

, vi. 1 - vii. 8. The Six Seals and the Sealing.

| A

| vi. 1, 2. The False Christ going forth to make war on the saints. (1st Seal). Matt. xxiv.

4, 5.

| vi. 3-8. Judgments on him and his followers. (2nd, 3rd, and 4th Seals). Matt. xxiv.

6, 7.

| vi. 9-11. the effects of the war with the saints. Their martyrdom. (5th Seal). Matt. xxiv.

8-28.

| vi. 12-17. Judgments on him and his followers. (6th Seal.) Matt. xxiv. 29-30. And

Question, "Who shall be able to stand?"

| vii. 1-8. Answer to Question, by the Sealing of 144,000 enabling them to stand in the

judgment (Matt. xxiv. 31).

We want our readers to understand clearly our suggestion as to these Seals. We separate them

off from the Trumpets and Vials, which are continuous once they begin. This is shown from the

fact, as will be seen below, that, the last two Trumpets and the first Vial are linked together as being

the "three woes." They are thus marked as consecutive.

The Seals, however, we feel compelled, by the events under the sixth, to regard as a summary

of ALL the Divine judgments which will usher in the Day of the Lord: including the whole of the

Sunteleia, "the Tribulation," and leading up to the Telos or end, — the last "seven years," and "the

great day of His wrath." Thus they cover the whole period in broad outline. After the last Seal there

is a break, shown by the "silence in heaven," and we are turned aside to see some further details as

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to these judgments — beginning, may we say de novo, with the Trumpets. After the last Trumpet

there is no such break, no "silence in heaven" or on earth, but the last Trumpet at once ushers in

and contains and developes the final judgments of the seven Vials, which finish up the mystery or

secret purpose of God; for, we read in Rev. x. 7 that "in the days of the seventh angel, when he

shall begin to sound, the mystery of God should be finished as he hath declared to his servants the

prophets." The seventh Trumpet expands into the seven Vials, and these end with the final destruction

of Babylon, which closes up these earthly judgment scenes.

We will now give a summary of the first four Seals. A1 and B1, vi. 1-8:

and B

, vi. 1-8. The Four Seals.

& B

| a | vi. 1, 2. The First Seal. White Horse. The rider with bow in hand. (Matt. xxiv.

5).

b | vi. 3, 4. The Second Seal. Red Horse. War (Matt. xxiv. 6, 7-).

a | vi. 5, 6. The Third Seal. Black Horse. Famine. The rider, balances in hand. (Matt.

xxiv. -7-).

b | vi. 7, 8. The Fourth Seal. The Livid Horse. Pestilence. (Matt. xxiv. -7-).

A1 (vi. 1, 2) The First Seal.

vi. 1. And I saw when the Lamb opened one of the seven

159

seals, and I heard one of the

four Zoa saying, as with a voice of thunder — Go!

160

2. And I saw and lo! a white horse, and he that was sitting upon it, having a bow, and

there was given unto him a crown ((...) stephanos), a triumphal crown), and he went forth

conquering, and in order that he might conquer or overcome] If we interpret these Seals by

the words of Christ in Matt. xxiv., where He is describing this very time in answer to the disciples'

questions, there can be no doubt as to their meaning and reality. His very first words relate to the

false Christs who shall appear as the sign when these things should be (i.e., when the Temple should

be destroyed). And so it was; but these were only the prelude to what should mark "the beginning

of sorrows." These should begin, not by many "false Christs," but by one, who should give it out

and say:

"I am the Messiah,

and he shall deceive many"

(Matt. xxiv. 5). This first Seal, therefore, must mark the first rising of this False Christ. This is the

silent secret preliminary intimation of his going forth. Further details of this are given in Rev. xiii.,

where it is expressly said that "it was given to him to make war with the saints and to overcome

them, and there was given to him authority over every tribe and people

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, and tongue and nation,

and all who dwell on the earth shall do homage to him whose names have not been written (in the

book of life of the Lamb slain) from the foundation of the world" (Rev. xiii. 7,8). It seems impossible

to separate this from the rider on the white horse (in vi. 1, 2), for we read of him in like manner

that "it was given to him" to wear a crown, and to go forth and overcome. How the Lamb who opens

the seal can be the effect of the opening, and at the same time be the rider on a white horse, we

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cannot understand. If, on the other hand, we see in this rider an imitation of the "faithful and true"

Messiah when He comes forth on a white horse to really conquer, as described in Rev. xix. 11,

then, how natural for the false and deceiving Messiah to go forth in a manner that will be most

calculated to "deceive many." It is one of the curiosities of interpretation, first to understand the

Zoa of the Church, and then make the rider of the first Seal to be Christ; thus making one member

of the Church give the order to Christ to go forth in His judgment power! How much more simple,

taking Christ's words in Matt. xxiv. as the key, to leave the Zoa alone, and regard them as spiritual

or heavenly beings specially interested in the judgments about to come on the earth, and giving the

authority to the False Christ to go forth and be "revealed in his time," just as Christ said to Judas,

"That thou doest, do quickly" (John xiii. 27). All the other horses are judgment horses: why

inconsistently break up this uniformity and single out one Rider as Divine and take the others as

human? Why understand one as going forth in grace, and the others in judgment?

The descriptions of Antichrist's career in other Scriptures coincide entirely with this. He rises

unrecognised by the dwellers on the earth. His beginning is "Peace," but his aim is universal

dominion, which he finally acquires. When his downfall comes, the reflection of beholders will

be:— "Is this the man that made the earth to tremble, that did shake kingdoms; that made the world

a wilderness, and destroyed the cities thereof" (Isa. xiv. 16, 17). In Daniel it is said that "his power

shall be might... that he shall destroy wonderfully" (Dan. viii. 24) and that "he shall stretch forth

his hand upon the countries" (Dan. xi. 36, 42).

As to the Command, the obedience to it "and he went forth," shows that the verb (...) (erchomai)

to come, or go, must be taken in the latter sense, "Go!" Or else the second occurrence of the verb

would be "and he came forth." The commission "given to him" concerned war, as the second seal

goes on to explain. Horses are specially associated with war. See Job. xxxix. 19, 25; Prov. xxi. 31

("the horse is prepared against the day of battle"). So Ps. lxxvi. 6; Zech. ix. 10; x. 3; Jer. vi. 23; Isa.

xliii. 17. But because the rider on the white horse in Rev. xix is Christ, that is no reason why the

rider on the white horse, chap. vi., should be Christ also, especially as in this very same verse we

have Him already represented as a Lamb, who opens this seal in order that the white horse may be

sent forth.

We need not trouble ourselves to show that this white horse is not the Roman Empire, as some

hold; or Rome itself, as Mr. Elliott believes. Nor can we ask our readers to believe that the "Bow"

in the rider's hand symbolises the island of Crete. We do not need a knowledge of the Classics or

of History in order to understand this Book; but we do need a knowledge of Scripture; not to say

common sense.

The Second Seal (vi. 3, 4).

vi. 3. And when He opened the second seal I heard the second Zoon saying, Go!

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4. And

there went forth another horse, fiery coloured; and to him who sat upon it was given power

to take away peace from the earth, and that men should slay one another: and there was given

to him a great sword] That this relates to the whole earth, and not merely to the Land, seems

to be determined by our Lord's reference to the subject of the second seal, in Matt. xxiv. 6,7: "And

ye shall hear of wars and rumours of wars... and nations shall rise against nation, and kingdom

against kingdom." These words, coupled with the second seal, point to a general break up of the

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nations in the process of their absorption into Antichrist's universal kingdom. In Ezekiel xxxviii.

21, it is written: "I will call for a sword against him throughout all my mountains, saith Jehovah

Adonai: Every man's sword shall be against his brother." Jer. xxv. tells of this second seal; when

God has His controversy with the nations. Read from verse 15-33, and note verse 29: "I will call

for a sword upon all the inhabitants of the earth, saith the Lord of hosts... for the Lord hath a

controversy with the nations; He will give them that are wicked to the sword, saith the Lord" (verse

31). Against Israel also comes the sword, "I will bring a sword upon you that shall avenge the

quarrel of my covenant" (Lev. xxvi. 25-33). The "sword" is one of God's "four sore judgments"

sent upon the earth (Ezek. xiv. 13-21).

"There was given unto him." We must note well these significant words. They are spoken of

the first rider on the white horse; and similarly of all the judgments. All are initiated from the throne.

It will be again, as it was in another period of Israel's history in the days of Asa, "In those times

there was no peace to him that went out, nor to him that came in, but great vexations were upon all

the inhabitants of the countries, and nation was destroyed of nation, and city of city; for God did

vex them with all adversity" (2 Chron. xv. 5, 6). Such another time is described by Josephus (Wars,

Bk. ii. xviii. 2, 1, 5). No new thing is referred to in this second seal. The whole of Micah vii. should

be read. It is too long to be quoted here. But we may quote Dan. xi. 33, "and they that understand

among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity,

and by spoil, many days." Surely we have in these scriptures that which explains, sufficiently, the

second seal; and shall not be likely to accept such an interpretation as Mr. Elliott offers when he

says that this second rider symbolises the praetorian prefects of Rome. Upon this it will be sufficient

to remark that the sword was "given" by the Roman Emperor with the view of preserving peace in

the earth and not with the object of taking peace away from the earth, as here stated!

It may be well to add that up to the third century this was not considered to have been fulfilled

by any historical events. So Origen says in his Commentary on St. Matthew (Cap. xxiv.).

The Third Seal (vi. 5, 6).

vi. 5. And when he opened the third seal I heard the third Zoon saying, Go!

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And I beheld,

and lo! a black horse, and he who was sitting upon it having a pair of balances in his hand.

6. And I heard as

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it were a voice in the midst of the four Zoa, saying,

"A choenix of wheat for a denarius,

and three choenixes of barley for a

denarius: and see, thou mayest not

injure the oil and the wine"]

This is the next judgment mentioned by the Lord in Matt. xxiv. -7-, "and there shall be famine:

for this is what "black" denotes. (See Lam. iv. 4-8; v. 10; Jer. xiv. 1, 2). In former times it was God

who called for a famine. See 2 Kings viii. 1. So in prophecy. Hag. i. 11; ii. 16, 17; Jer. xvi. 4.

The "balances" some would translate "yoke"; and because yokes are generally worn by oxen,

and not carried in a horseman's hand, commentators make it a spiritual yoke and a spiritual famine!

though they leave us to wonder what a spiritual famine has to do with weights and measures and

the price of wheat and barley. We prefer what is so evidently the simple meaning of the words.

Bread "by weight" always denotes scarcity. When God describes, through Ezekiel, the famine

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during the siege of Jerusalem, He says, "Thy meat which thou shalt eat shall be by weight... and

drink water by measure." (Read Ezek. iv. 10, 16, 17). This is exactly what the mysterious voice (in

the midst of the four Zoa) declares. Famines may occur from secondary causes, but the first cause

of this Famine is from "the throne." The extent is fore-known — "A choenix of wheat for a denarius."

We know from Matt. xx. 2, 9 that a denarius (the value of which was about 7 1/4d.) was a day's

wage; and we know also that a choenix of corn (about 2 pints) was the daily ration for a slave

(Odyss. xix. 27, 28; Athen. iii. 20; Herod. vi. 57; vii. 187, 231; Xen. Anab. i. 5, 6; Thucyd. iv. 16).

The usual price of a choenix was 1/8th of a denarius; so that corn, here, in this famine, is eight

times its usual price. We are told that a denarius would buy 16 choenixes of wheat in the time of

Cicero, and 20 in the time of Trajan. There will be great scarcity, therefore, when a denarius will

buy only one.

Literal famines have been so often foretold, and have come to pass, from Genesis onward (2

Kings vi. 25; vii. 1; Acts xi. 28). Why should not this famine in Revelation be literal also? And yet

interpreters seem determined to make this anything except a literal famine. Some, as we have said,

make it spiritual wrongly applying Amos viii. 11, 12. "Injure not the oil and wine" is literal; and

the Lord Himself, speaking of the beginning of these very sorrows, says, "there shall be famines."

Corn, oil, and wine are three words often linked together to give the idea of plenty. (See Deut. xi.

14; xxviii. 51).

Mr. Elliott, in his Horae Apocalypticae, has to make it accord with the requirements of history,

and says "there is nothing correspondent with such era of famine" (vol. i., p. 149). One would have

thought, therefore, that the best plan would be to abandon the historical interpretation. But no!

history must stand, and the Scripture (the voice from the Throne) must be accommodated to it. So

Mr. Elliott first insists on a larger choenix; but afterwards, finding this could not be sustained, he

changes his ground in a third edition of his commentary, and takes refuge in a smaller or "adulterated

denarius"! He actually says, "I was not aware of this adulteration when printing my two former

editions; and so resorted to a larger and more uncommon choenix, in order to answer the statement

of price in the prophecy." We admire the candour of this confession, but we must condemn the

principle of interpretation which requires it. We prefer our Lord's own clear, but simple, words,

"there shall be famines" (Matt. xxiv. 7)! This position we shall never have to relinquish in order to

resort to another.

The Fourth Seal (vi. 7, 8).

vi. 7. And when he opened the fourth seal I heard the voice of the fourth Zoon, saying

Go!

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8. And I saw, and behold, a livid horse, and he who wassitting upon it, his name was

Death; and the Grave (Gr. Hades) followed after him: And authority was given to them over

the fourth part of the earth to kill with the sword, and with famine and with pestilence, and

by the wild beasts of the earth] This is the result of opening the Fourth Seal; and it is the fourth

judgment mentioned by our Lord in Matt. xxiv. 7, "pestilences."

Though the word in the Greek here is (...) (thanatos) death, it is put, by Metonymy, as the effect

for the cause producing it, which is pestilence. In the O.T. it is the Septuagint rendering of (...)

(dever) destruction, i.e., plague and pestilence, which causes death. It occurs some thirty times, as

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in 1 Kings viii. 37; Jer. xiv. 12; xxi. 7. We call the oriental plague which raged in Europe in the

14th century the "black death" by the same Figure.

"Pestilence," thus personified, is followed by the grave (Gr. Hades), also personified. The two

words occur together because the latter depends on the former. See i. 18; vi. 8; xx. 13; 1 Cor. xv.

55; and Isa. xxvii. 15, 18. Hades follows in the train of Death, because Death ends in the Grave.

Hence the authority is given to them jointly.

Tradition has thrown obscurity over what is otherwise so clear. What is it that always follows

death? Surely it is the grave. In chap. xx. 13 we read "Death and the grave (Gr. Hades) gave up the

dead which were in them," i.e., the dead held by them were raised to life. Hades is the place which

holds the dead; and Christ, who raises the dead, is therefore said to hold the keys of Hades, or the

grave. The word Hades occurs eleven times in the New Testament, and there is no place where the

rendering grave would not be appropriate.

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Grave being generally put (by Metonymy) not for one

single grave; but for all graves viewed as a whole; or, as we might call it Grave-dom. The commission

of "Death" has relation to "the beginning of sorrows" in Matt. xxiv. 8, which are there, and here,

said to be "wars, famines and pestilences." These are the agencies used by "Death" (personified);

and these are naturally followed by the common result — the grave.

shall be brought down to the grave.

The gates of Hades shall not prevail.Matt. xvii. 18

shalt he thrust down to the grave.Luke xii. 5

In the grave he lift up his eyes.Luke xvi. 23

wilt not leave my soul (i.e., me) in the grave.Acts ii. 27

his soul (i.e., he) was not left in the grave.Acts ii. 31

O grave, where is thy victory.2 Cor. xv. 55

have the keys of death and the grave.Rev. i. 18

Death, and the grave followedRev. vi. 8

Death and the grave.Rev. xx. 13, 14

"Wild beasts" are added as another agency, because they consume the wounded and dying, and

seize on those who are left defenceless (Num. xxi. 6; Ez. xxxiii. 27; Lev. xxvi. 22; Deut. xxxii. 24;

Josh. xxiv. 12; 2 Kings xvii. 25; ii. 24; Ezek. xiv. 21; Jer. v. 6; Is. xxx. 6

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). These three — "sword,

famine and pestilence," are frequently found together (Jer. xiv. 12; xxi. 7; xxiv. 10; xliv. 13; Ezek.

vi. 11, 12; v. 12, &c.); and joined, as here, with wild beasts, as in Ezek. xiv. 21. Three of these were

offered to David in 1 Chron. xxi. 12.

The meaning of these three Seals seems to be simple and clear. They are the expansion of our

Lord's own brief statement in Matt. xxiv. 7, which shows that we have here, "the beginning of

sorrows." In other words, wars with their usual accompaniments, famine and plague, and ravenous

beasts will be commissioned to commence the assault on the earthy portion of Satan's gathering

forces.

When these three judgments fail, then the Lord will bring up others from His reserved forces.

Not until the sixth seal, which, as we have seen, carries us forward to the time of the end of sorrows,

do the men of the earth own these judgments as proceeding from God as their author.

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Matt. xi. 23

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The opposite of this is promised as part of future blessing on the earth. Is. xi. 7, 9; Ezek. xxxiv. 25.

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We must repeat here that not one of these Seals has yet been opened. Nor can any period of

history be pointed out in which these "four sore judgments" have been in operation simultaneously

over the extent here named, "the fourth part of the earth."

Gibbon's description

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of the reign of Justinian, about 550 A.D., shows how possible it will be

to have such a wide-spread scene of judgment.

The Fifth Seal (vi. 9-11).

The fifth Seal is marked off and separated from all the others. It stands alone, giving us another

side of the picture. The first Seal shows the mighty agency employed by Satan as the earthly leader

of the earthly portion of his gathering host. The action of these Satanic forces is assumed by the

next three Seals (the second, third, and fourth), inasmuch as they are directed against Satan's

opposing forces.

In this earthly conflict there can be only suffering and martyrdom for those on the earth who

hold and maintain the testimony of the Word of God, i.e., who adhere to the special truth

communicated in this book and its contents, as defined in i. 2, 9; xii. 17. In chap. xx. 4, this is further

explained as not worshipping the Beast or receiving his mark upon their foreheads.

The two mighty forces have joined in hostilities; the opposing hosts have met; and those who

are on the Lord's side suffer in consequence.

Hence, in the fifth Seal, we have this episode introduced to make the whole complete, and give

all sides of the great conflict.

The first four Seals are connected together by each commencing with a cry from one of the

four Zoa, and the going forth of a horseman.

The remaining three are thus marked off as a separate series.

The first series of four has to do with men as such. In the first of the second series we have the

saints of the Most High.

The order of our Lord's great prophecy (Matt. xxiv.) is still closely followed. In verses 6-8 He

had spoken of (1) war, (2) famine and (3) pestilences "the beginning of sorrows"; and then in verse

9 He immediately goes on to say "THEN shall they deliver you up to be afflicted, and shall kill

you, and ye shall be hated of all the Gentiles for my name's sake." These words of our Lord (verses

9-28) are the key to the fifth seal.

, vi. 9-11. The Fifth Seal.

| c | 9. The Martyrs under the Altar. Description.

d | 10. Their cry.

c | 11-. The Martyrs under the Altar. Donation.

d | -11. The answer to their cry.

c. vi. 9. The Martyrs under the Altar. Their Description.

vi. 9. And when he opened the fifth seal I saw under the altar the persons (souls being put

by Synecdoche for persons. See notes below) of those who had been slain on account of the word

of God, and on account of the testimony which they held] All mystery is removed if we simply

take the word "souls" here as being put, by the figure Synecdoche for persons. By this figure a part

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is put for the whole. This is called "Synecdoche of the part." By it, the head is put for the man

himself (2 Kings ii. 3; Ps. iii. 3; vii. 16; lxvi. 12; Prov. x. 6; Is. xxxv. 10). The face is put the for

whole person, Gen. iii. 19; xix. 21; 2 Sam. xvii. 11; 1 Kings ii. 16; x. 24, &c. The eye is put for the

whole person (Matt. xiii. 16; 1 Cor. ii. 9). So the mouth (Prov. viii. 13). The belly (Rom. xvi. 18;

Phil. iii. 19). The heart also (Gen. xxxi. 20; Luke xxi. 34, &c.). The feet (Prov. i. 16; vi. 18; Is. liii.

7; Rom. iii. 15). In like manner the hand; we put the "hand" for the whole person when we speak

of so many hands being employed. "Body" is put for person, especially in the case of slaves, Ex.

xxi. 3; Rev. xviii. 13. We believe that this same figure is used here in Rev. vi. 9. "Soul" is often

put for person. When we say that the population consists of so many souls, we do not mean "soul"

as distinct from body, but we mean so many persons. In Gen. xii. 5 we read of "the souls that they

had gotten in Haran." In Gen. xiv. 21, the King of Sodom says "give me the souls (i.e., the captives),

and take the goods." In Gen. xvii. 14, "that soul (i.e., that person) shall be cut off from his people."

And so, very frequently, we have "the soul that sinneth it shall die." The word "soul" is frequently

used of a person,

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and is so translated.

The word (...) (psuche) has no such fixed meaning as is put upon it by theology and tradition.

It occurs in the New Testament 105 times, and is rendered life, 40 times; soul, 58 times; mind, 3

times; heart, once; with (...) heartily, once (Col. iii. 23); with (...) (humon) you, once (2 Cor. xii.

15 marg.); and with (...) (hemon) us, once (John x. 24).

So there is no reason whatever for adhering to the traditional rendering, "soul," in this passage

as denoting a part of man. The words simply mean "I saw those who had been slain." John also

hears what they say. Speaking requires the organs of speech. Tongues are necessary. Vocal organs

are indispensable for the utterance of words. These were the martyred saints personified and

represented as waiting. They themselves were dead; for in Rev. xx. 4, John sees them again, and

it says "they lived again" in the first resurrection. "The rest of the dead lived not again until the

thousand years were finished" (Rev. xx. 5). Why say "lived not again" if, all the time, they were

alive in some other place. Moreover, how could "souls" wear white robes. We might as well speak

of the eye, or the tongue, or the face, or any other part of the body wearing a white robe. If souls

here are put for persons, then all is clear. John could see them, and hear them, and see what was

given to them, and what was done to them as individuals. Even according to popular belief, "souls,"

as such, cannot be seen. There are no such things as material souls, able to talk without the bodily

organs of speech.

What John sees is a vision for the purpose of instructing him; just as Jotham's parable instructed

the men of Israel when he represented trees as speaking.

Moreover, the words "of them" give a wrong emphasis. The Greek is not so definite as that.

John sees the martyred saints at the foot of the altar of burnt offering. He sees not animal victims,

but human beings. Like sacrifices, they had been slain for their testimony. Not sacrifices of

atonement, but of devotion. These were called "drink-offerings"; and the verb (...) (spendomai) is

used of the pouring out of a drink offering. See Phil. ii. 17; and 2 Tim. iv. 6.

Their condition here as dead is set in definite contrast to their condition when afterwards raised.

Rev. xx. 4 shows that in vi. 9 they could not be reigning with Christ till they "lived again." Till

then they must wait, as the answer to their cry declares. This brings us to

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See Gen. xlvi. 15, 26, 27. Ex. xii. 19; xvi. 16 (marg.). Lev. v. 2, 4. Josh. xx. 3 (person). Ezek. xviii. 4, 20. Luke vi. 9 (life).

Acts ii. 41, 43; vii. 14. Rom. xiii. 1. 1 Pet. iii. 20.

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d., vi. 10 Their Cry.

vi. 10. And they cried with a loud voice (as Abel's blood was said to cry — Gen. iv. 10),

saying,

"How long, O Sovereign-Lord,—

The Holy and True]

(iii. 7. 1 John v. 20). The word here rendered "Lord" in AV. and "Master" in RV. is a remarkable

word. It is never used in the Church Epistles. The Greek is (...) (Despotes), from which we have

our word Despot.

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We could hardly use this word here; and prefer "Sovereign-Lord" as meaning

more than merely "Master" of the RV., and denoting the great and sovereign disposer of the whole

earth. A careful study of the passages where the Title occurs will not only throw light upon those

passages; but will also serve to show that we have not here anything to do with the Church, or with

any truly Christian martyr; but, with a special class of martyrs, who, in the days of the great

tribulation, shall give a peculiar Testimony and suffer a peculiar Martyrdom. The other title, "Holy

and True," is used in iii. 7, and belongs specially to God in relation to His covenant people. (Ps.

lxxxix. 28, 34, 35. Isa. lv. 3).

The Church of God in this day of grace does not, and cannot, cry for vengeance. Indeed, it is

expressly taught not to do so (Rom. xii. 19). It is evident that these words are not appropriate to

this present dispensation in which we are to love our neighbors as ourselves, and not to cry for

vengeance upon them. But these martyrs are in quite another dispensation; and in one to which this

cry is altogether appropriate and in harmony. By the use of the title Sovereign-Lord, they own His

right to dispose of them as He will, and to do whatsoever He pleases in the heaven above and on

the earth beneath.

dost thou not judge and exact vengeance

for our blood from

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them that dwell upon the earth"]

(Hos. iv. 1). This cry is, as we have said, appropriate to the coming Dispensation, as it was to the

former. (See Ps. xiii. 1, 2; lxxix. 5, and many other Psalms). Indeed, the Song of Moses concludes

with this blessed assurance on which this cry of faith is based (Deut. xxxii. 43):—

"Rejoice, O ye nations with his people;

For he will avenge the blood of his servants,

And will render vengeance to his adversaries,

And will be merciful unto his Land and to his People"

just as He avenged the blood of his "servants the prophets" on Ahab and Jezebel (2 Kings. ix. 7).

When this present day of grace is over, then this cry will be consistent with the standing of those

who utter it. We need to remember this great principle, and to rightly divide the Dispensations as

to their nature and character.

In Luke xviii. 1-8 we have a prophetic parable which cannot be understood if interpreted of the

Church of God; but which is not only perfectly clear, if rightly divided as to its dispensational

character, but most helpful in making us to understand better this fifth seal.

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It occurs ten times in the New Testament. Five times it is rendered Master (1 Tim. vi. 1, 2. 2 Tim. ii. 21. Tit. ii. 9. 1 Pet. ii.

18); and five times it is rendered Lord (Luke ii. 29. Acts iv. 24. 2 Pet. ii. 1. Jude 4. Rev. vi. 10).

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It is the cry of Israel represented as a "widow." This cannot be the Church! But is specially the

title applicable to Israel in a certain condition (Is. liv. 4, 5. Lam. i. 1). The cry, "Avenge me of mine

adversary," cannot be used by any child of God, now.

The break in our chapters severs the close connection between Luke xvii. and xviii. and separates

the parable in Luke xviii. 1-8 from the coming of the kingdom treated of in Luke xvii. 20-end. The

section commences with the question of the Pharisees as to "when the kingdom of God should

come?" The Lord answers, "The kingdom of God cometh not with (hostile) watching (such as you

practise. See the use of the verb, Luke vi. 7. Mark iii. 2. Luke xiv. 1. Acts ix. 24). Neither (he adds)

shall they say, Lo here, or Lo there, for behold, the kingdom of God is in the midst of (RV. marg.)

you (in the person of the king. It could not be within the hearts of his enemies who were seeking

his life!).

The Lord goes on to speak of the coming of the Son of Man to the end of the chapter, comparing

it with the judgment of Sodom and Gomorrah, and connecting it with the very end of the Tribulation,

as in Matt. xxiv. 27, "as the lightning cometh out of the East and shineth even unto the West; so

shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles

be gathered together." (See job xxxix. 30.)

Then the Lord goes on, in Luke xviii. 1-8, to describe the position of His servants during those

terrible days, as one of waiting and prayer. Their cry for vengeance is almost identical with that

which we hear under this fifth seal. He says, with reference to those days, that "they ought always

to pray and not to faint" because their desire is not at once fulfilled (Luke xvii. 22).

But now look at the Parable itself. "There was in a certain city (Jerusalem, Rev. xi. (cf. Is. i.

10). Ezek. xvi. 26, 46; xx. 7), a judge, who feared not God, neither regarded man; and there was a

widow in that city." Widowhood is the condition of Israel. Though the mass of the nation may say,

like Babylon, "I sit a queen, I am no widow" (Rev. xviii. 7), God speaks of her in her really desolate

condition. The widow's "Adversary" can be none other than Antichrist, who persecutes this remnant

in Jerusalem. We have the cry in Ps. lxxix. 1-3:

"O God: the heathen are come unto thine inheritance:

The holy Temple have they defiled;

They have laid Jerusalem on heaps.

The dead bodies of thy servants have they given to be meat unto the fowls of the heaven:

The flesh of thy saints unto the beasts of the earth.

Their blood have they shed like water round about Jerusalem;

And there was none to bury them."

This plainly refers to Rev. xi. And then comes the plaintive appeal verse 5.

"How long, Lord, wilt thou be angry: for ever?

Shall thy jealousy burn like fire?"

The whole of this Psalm (lxxix.) should be read in this connection as well as other Psalms, such

as x. and xi.; liv. 5; lv. 9; xciv.; xcliii. 12, &c. See also Is. lxiii. 15, &c., and lxiv. It is beautiful to

notice, how, after the Lord calls attention to the action of the unjust judge, He exultingly declares

of Him that is Holy and True — "And shall not God avenge his own elect, which cry day and night

unto him, and he is longsuffering over them? I say unto you that he will avenge them speedily"

(RV.).

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But he has to add, and to ask — "Howbeit, when the Son of Man cometh shall he find faith

(marg. the faith) on the earth?" (RV.) or, it may be in the Land, the Jewish Land, as at the first

Advent.

If we rightly divide the word of truth, as to its Dispensations, then we see that the imprecations

and invocations for vengeance, while entirely opposed to the spirit of the present dispensation of

grace, are quite appropriate to the past dispensation of works, and the future dispensation of

judgment.

Romanism, not rightly dividing the Dispensations, presses such Scriptures as these into her

service now; using them to justify her persecutions. While Protestant interpreters, failing also in

this important duty, have to explain such passages away, or endeavour in vain to reconcile them

with our standing in grace.

c., vi. 11-. The Martyrs under the Altar. What was given them.

vi. 11-. And there was

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given to each a white robe] Even thus was the promise made in

Rev. iii. 4, marking them as righteous, and as the servants of God. Robes of honour ever formed

part of rewards. (See Gen. xli. 42; xlv. 22. Est. vi. 8, 9. Isa. iii. 7. Zech. iii. 5). The action implies

that their request will be granted; and the words announce that there must be some delay before

their desire can be accomplished.

d., vi. -11. The Answer to their Cry.

vi. -11. And it was said to them that they should rest (not merely desist from their cry; but

wait) yet a little while (i.e., for a short delay, as in x. 6 and xx. 3) until both their fellow-servants

(here we have the correlative of Despotes, as well as their own standing as "servants") and their

brethren that were about to be killed, as they also had been, should fill up

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the appointed

number] "Fellow servants and brethren" is the Figure Hendiadys, denoting not two separate

classes of persons, but one class, viz., their fellow servants even those who were their brethren.

This is to define who the fellow servants were; for angels can be called such (xix. 10; xxii. 9), but

not "brethren." They will have been killed during the Tribulation for refusing to have the mark of

the Beast or to worship him. This killing is afterwards seen in xiii. 7, 15; xvii. 6 by John in vision.

Here it is revealed prophetically; for, as we have said, the Seals cover the whole period in brief,

and in outline, the details being afterwards filled in by the Trumpets, and Vials.

Surely this ought to be sufficient to convince all Christians to-day that the gospel is not intended

to convert the world, or to bring in universal peace and blessing. This dispensation of grace (rejected)

is to be followed by a dispensation of judgment.

Not until after that shall Jerusalem be the centre of God's presence and government, and glory

dwell in the Land (Ps. lxxxv. 9). Then shall Judah "dwell for ever, and Jerusalem from generation

to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion"

(Joel iii. 20, 21. See also Isa. iv. 4 and Deut. xxxii. 43). When the appointed number is accomplished,

judgment will be executed and be followed by the dispensation of glory.

172

So G.L.T.Tr.A. WH. and RV.

173

G.T.Tr.A. WH.m. and RV.m. read (...), should fill or fulfil it, instead of (...) should be fulfilled. L. WH. and RV. put the

latter in the text.

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The Sixth Seal (vi. 12-17).

In this sixth Seal we are carried right forward to the time of the end. The Seals, as we have said,

are a summary, in brief, of the whole period of the Tribulation; and, as the former Seals correspond

exactly with the last great prophecy of Christ in Matt. xxiv., so this sixth Seal also has its place in

that chapter. We may thus exhibit the parallel:

Rev. vi.The Seals.Matt. xxiv.

1,2The False Christ1st4, 5

3, 4Wars2nd6, 7-

5, 6Famines3rd-7-

7, 8Pestilences4th-7

9-11Martyrdoms5th8-28

12-17Signs in Heaven of

Advent

6th29-30

From this it will be seen how exactly Matt. xxiv. covers the whole period of the six Seals; and

shows that this sixth Seal takes us up to the signs immediately preceding the Advent of the Lord

in Glory, as seen in Rev. xix.

This being so, it proves that any interpretation of this Seal which regards it as relating to any

past historical event is condemned by this very fact.

This sixth Seal is the crucial test of all Apocalyptic interpretation.

No one can read Matt. xxiv. 30 with Rev. vi. 12-17 without seeing that they speak of the same

event. The actual Advent of Christ is deferred, in Rev. vi., because it is to form a separate and

special description by itself in chap. xix. The sixth Seal does not therefore include the visible

appearing of the Son of man, though it is remarkable that, while (in A3) in Rev. vi. 13 we have the

simile of a Fig Tree, and the sealing of the elect of Israel (vii. 1-8); so, in Matt. xxiv. 31 we have

the gathering of the elect of Israel, and in verses 32, 33 we have the simile of the Fig Tree again.

The Lord concludes this special prophecy of the Tribulation by adding "Verily, I say unto you, this

generation shall not pass, till all these things begin to take place." Not "fulfilled." The word is (...)

(genetai) from (...) (ginomai) to begin to be, to come to be,

174

and is quite different from (...) (pleroo),

to fulfil. In Luke xxi. 32, which is the parallel passage, we have the former word, fulfilled. What

the Lord really said was "this generation shall not pass till all these things begin to happen." And

they did begin to take place during that very generation; for the period immediately following the

Lord's death was marked by many coming and saying "I am Christ." But in order that we might

clearly understand, Christ immediately adds, "The end is not yet" (Matt. xxiv. 6).

But now, to turn to the sixth Seal itself; we note first its Structure, which is as follows:—

, vi. 12-17. The Sixth Seal.

| e | vi. 12-. The Great Convulsion.

f | -12, 13. Effects in Heaven.

e | 14-. The Great Convulsion.

f | -14-17. Effects on Earth.

174

In John xiii. 2 we have the same word, which illustrates this verse:— "and supper being ended." It is quite clear from verses

26-28 that supper was not ended, but was only just beginning. The RV. renders it "during supper."

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TRANSLATION OF B

vi. 12-17.

vi. 12. And I saw when he opened the sixth seal, and

175

a great convulsion took place, and

the sun became black as sackcloth of hair, and the full

176

moon became as blood; (13) and

the stars of heaven fell unto the earth, as the fig tree casteth her untimely (or winter) figs when

shaken by a mighty wind]

Here we have the great convulsion of Nature, and its effects in the heavens. It is impossible for

us to take this as symbolical; or as other than what it literally says. The difficulties of the symbolical

interpretation are insuperable, while no difficulties whatever attend the literal interpretation. For

according to some historicist interpreters

177

this Seal was fulfilled at the Conversion of Constantine.

Heaven is taken as the symbol of the invented term "Political heaven"; but it ought to be called

"Religious Heaven," as the events are supposed to be Christian. According to others

178

it was

fulfilled in the French Revolution of 1798. As both of these cannot be right, Is it not better for us

to believe what God says? In Hag. ii. 6, 7, He has foretold the events of this seal, and has connected

them as in Matt. xxiv. with the immediate Advent of the Son of Man:—

"Thus saith the Lord of hosts,

Yet once, it is a little while,

And I will shake the heavens and the earth,

And the sea and the dry land.

And I will shake all nations, and the desire of all nations shall come."

Here the great convulsion of the sixth Seal is clearly foretold. We say "convulsion," because

the word (...) (seismos) means much more than a mere earthquake, as the context clearly shows.

There is to be a convulsion of the nations, which is spoken of as distinct from that of the heavens,

and is to immediately precede the Revelation of Christ, and the glory of the Temple. Haggai again

foretells it in chap. ii. 21, 22 and again distinguishes between the heavens and the earth.

"I will shake the heavens and the earth.

And I will overthrow the throne of kingdoms,

And I will destroy the strength of the kingdoms of the Gentiles:

And I will overthrow the chariots and those that ride in them," etc. (See also 2 Pet. iii. 7-13,

and compare verse 7 with 2 Thess. i. 8).

Having spoken of the great convulsion and its effects in the heavens, the prophecy again speaks

of the convulsion and its effects on the earth.

14. And the

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heaven parted asunder as a scroll rolling itself up;

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and every mountain

and island were moved out of their places] This is referred to in Matt. xxiv. 35, and is foretold

in Isa. xxxiv. 4 (read verses 1-5 and Isa. xiii. 6-13), where we have exactly the same phenomena

described. If the sixth Seal means the conversion of Constantine, so must these passages in Isaiah.

175

Omit "behold," G.L.Tr.A. WH. and RV.

176

G.L.T.Tr.A. WH. and RV. add (...) (hole) the whole.

177

Mede, Newton, Elliott.

178

Cunninghame and others.

179

The article is not in the Received Text, though it is in the AV. It is added by G.L.T.Tr.A. WH. and RV.

180

So L.T.Tr.A. WH. and RV.

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15. And the kings of the earth, and the great men (the civil officers of State), and the chief

captains (the military officers), and the rich men,

181

and the mighty

182

men, and every bondman

and

183

free man, hid themselves (running for shelter) into the caves and into the rocks of the

mountains. (16) And they say to the mountains and to the rocks, "Fall on us, and hide us from

the face of Him that sitteth on the throne, and from the wrath of the Lamb." (17)Because the

day — the great day of His wrath is come, and who is able to stand?] In connection with this

we must read Ps. ii. 2; lxviii. 4; xcvii. 5. Isa. xxiv. 19-23; xxxiv. 12; ii. 10-22. Nahum i. 5. Heb.

xii. 26. The Lord also refers to this in Luke xxiii. 30, quoting the very words of Hosea x. 8. Similar

phenomena are again mentioned under the fourth Trumpet, and the seventh Vial (xvi. 20), showing

that we have in the sixth Seal the preliminary announcement of that which will take place

"immediately after the tribulation of those days" (Matt. xxiv. 29) and "immediately" before the

personal Advent of Christ. To this agree the words of Joel ii. 31.

In Rev. xix. 19 we have the marshalling of the forces which are here detailed.

If the words describing the awful judgments of "the great day of His wrath" are to be interpreted

of any past event in the history of the present dispensation, then what words are to describe the

future judgments which the Old Testament foretells. Language seems useless for the purposes of

revelation and instruction if, as we are told, "this Seal exhibits the overthrow of paganism" at the

conversion of Constantine. Eusebius pictures that scene (lib. x.) as one of joy and gladness, and he

likens it to the coming of the promised kingdom. There was no convulsion of nature in heaven or

on earth; no fleeing to the mountains and the rocks; no cry of terror. The sun was bright and the

sky was cloudless, instead of being "black as sackcloth of hair."

We thus come to the end of the first six Seals. It is a summary of the judgments distributed over

the whole book; a brief summary of what will occur in "the day of the Lord," up to the time of His

actual Apocalypse or Unveiling in chap. xix.

They are thus set here, in order to show us that these judgments do not arise from chance, but

are all under Divine control. The great False Messiah of the first Seal cannot be revealed until the

appointed moment shall have come and the voice from the throne gives the permissive command

"Go!" The judgments cannot fall until the same command is given. Here we note the important

connection between "the Throne" of chaps. iv. and v. see in "in Heaven" and the consequent summary

(in the Seals) of all that takes place afterward "on earth."

They lead up to "the great day of His wrath"; and the chapter ends with the solemn question,

"Who is able to stand?"

That question is answered in chap. vii. where we are shew first the sealing of 144,000 "of all

the tribes of the children of Israel," who are to pass unscathed through that great tribulation; and

the rapture of the great multitude which no man can number who are saved through it and out of

it. These are not the Church of God, for they stand before the throne. They are not seated upon it.

They are saved, of course, through the merits of the same precious blood of the Lamb. They are

referred to in Isa. xxvi. 9, "when thy judgments are in the earth, the inhabitants of the world will

learn righteousness." Where are these afterwards seen if not in the great multitude of Rev. vii.?

(Read also Psa. lxiv. 7-10; cx.). The question, "Who shall be able to stand?" is now to be answered.

181

G.L.T.Tr.A. WH. and RV. transpose the words, agreeing with this order.

182

G.L.T.Tr.A. WH. and RV. read (...) (ischuroi) mighty, instead of (...) (dunatoi) powerful.

183

L.T.Tr.A. WH. and RV. omit "every."

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THE SEALING OF THE 144,000

(vi.. 1-8).

The answer to the question of vi. 17.

Few Scriptures have suffered more at the hands of Gentile Christians than this. Notwithstanding

the fact that it concerns "all the tribes of the children of Israel," and that the twelve tribes are named

separately, popular interpretation insists on taking them as meaning the Church of God.

Any system of interpretation which has this for its foundation may be judged and condemned

at the outset as not only useless, but mischievous. Such a system has been well described by Hooker

as one "which changeth the meaning of words as alchemy doth, or would do, the substance of

metals, making anything of what it listeth; and bringeth, in the end, all truth to nothing."

It is perfectly clear that we have here the Divine plan and action for securing the Remnant of

the nation of Israel through all the judgments and persecutions which shall characterise the Great

Tribulation.

The Vision, though seen after the Sixth Seal, really describes what will take place before chapter

vi. and before a Seal is broken. Their number is not left to chance. God's declared counsels

concerning this Remnant must stand. Hence it is by Divine decree that this purpose shall be secured

at the outset.

We are told here, therefore, of the means taken to secure this Divine purpose.

The Structure is as follows:—

, vii. 1-8. The Sealing of the 144,000.

The answer to the question of vi. 17.

| g | vii. 1-. Four angels.

h | -1-. Place. "Four corners of the earth...

i | -1-. Agency. "Holding the four winds...

k | -1. Purpose (neg.). "Not blow on earth, sea, or tree."

g | 2-. Another angel.

h | -2-. Place. "From the rising of the sun...

i | -2, 3-. Agency. "Having the seal...

k | -3-8. Purpose (neg.). "Hurt not the earth, sea, or tree."

All is seen to be perfect in Divine order. Nothing is left to chance here any more than in what

is described. All is alike perfect in the words and the works of God. And the record is as true as its

structure is perfect. It requires no explanation. It explains Divine truth to us in a Divine form and

manner.

TRANSLATION OF vii. 1-8.

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vii. 1 [and]

184

after this

185

] Showing that the former vision is complete, and the two visions

which follow, commencing with similar words, come in by way of episode: the first, anterior in

time to the Seals; and the second, during the period of the Seals, and later in time.

I saw four angels standing at the four corners of the earth, holding (or, controlling) the

four winds of the earth, that the wind should not blow on the land, or on the sea, or upon any

tree] The number four marks this vision as pertaining to the earth. The winds are so designated

in Jer. xlix. 36. Dan. vii. 2; viii. 8; xi. 4, the four comprising all winds; or simply marking the four

points of the compass. Stillness is the point to be emphasised here, as when we say "not a leaf

moves:" it tells us that this sealing will take place before the opening events of the great Tribulation.

2. And I saw another angel ascending

186

from the rising of the sun (i.e., the East) having

the seal of the Living God: and he cried with a loud voice to the four angels, to whom it was

given to injure the land and the sea: (3)saying, "Injure not the earth, or the sea, or the trees,

till we have sealed the servants of our God upon their foreheads"] This is, of course,

preliminary to Matt. xxiv. 31. It precedes the Tribulation, as shown by the reason given for the

sealing. But from Matt. xxiv. 31 we learn that after the Tribulation, Angels are commissioned to

gather His elect from the four winds, from one end of heaven to the other." The two passages stand

in the closest connection, and show that the "elect" in Matt. xxiv. 31 belong to Israel, and not to

the church. They are upon the earth during the Tribulation and this seal or sealing, whatever it is,

protects and preserves them unscathed. This sealing was evidently visible, as the locusts are directed

in chap. ix. 4 to injure only those "who have not the seal of God in their foreheads." The Beast has

this seal, with which he will seal his followers; and this is the Divine distinguishing mark which

God sets upon His servants. Just as in the days of the Patriarchs He could protect them, saying

"Touch not mine anointed, and do my prophets no harm" (Psa. cv. 15): so here, with this elect

Remnant. Those who have the mark of the Beast are idolators of the deepest die; but those who

have the Divine mark, are sealed with "the seal of the Living God." This title here (as elsewhere)

is always used with reference to idols and idolatry (see Deut. v. 26. Josh. iii. 10. Jer. x. 2-11. Dan.

vi. 26. 1 Thess. i. 9, 10). Then will Psa. xci. receive a new application of a very remarkable kind

(see verses 5, 7, 8). In Ezek. ix. 3, 4 we have a similar sealing by which a devoted remnant have

their lot in the corrupt city of Jerusalem. They may be part of this very number in Rev. vii. In Ex.

xii. 7 the houses of the Israelites were marked for a similar purpose. In Rev. ii. 17 this mark is

promised, and the promise is exhausted in xxii. 4.

The Romans marked their soldiers in the hand; and their slaves in the forehead. Herodotus (ii.

113) speaks of the worshippers of a certain god as having his name branded upon them. In like

manner the worshippers of the Beast are branded (xiii. 16-18; xiv. 9, 11; xvi. 2; xix. 20; xx. 4); and

these Divinely sealed ones are marked as the worshippers of the true God.

4. And I heard the number of the sealed: an hundred and forty four thousand sealed out

of every tribe of the children of Israel] Alford says of this number, "No one that I am aware of

has taken it literally!" Very likely: but we are thankful to be an exception to the rule, and to believe

what God says. There is such a thing as Figures of Speech, but, we ask, what Figure is used here?

What is its name? The truth is that there is here no Figure whatever; but it is the simple statement

184

L. WH. and RV. omit "and" — Tr. and A. put it in brackets.

185

L.T.Tr.A. WH. and RV. read "this" singular instead of plural.

186

G.L.T.Tr.A. WH. and RV. read (...) (anabainonta) ascending, instead of (...) (anabanta) having ascended.

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of fact: a definite number in contrast with the indefinite number in this very chapter (verse 9). If

the total number is not exact, then all the items which go to make it up are indefinite also. If this

number is symbolical, then what number in the Book may we take as literal? None, according to

this principle of interpretation, which substitutes man's own vain imaginations for God's revelation.

Again, we repeat, we prefer to believe God. And, believing Him, we conclude that as He had

reserved 7,000 in the days of Ahab (1 Kings xix. 18. Rom. xi. 4), so He will reserve 144,000 in the

Great Tribulation.

We have here, therefore, the nucleus of the new nations referred to by Christ in Matt. xxi. 43.

We have also what will be the fulfilment of the prophecy of Daniel xii. 1: "At that time shall Michael

(the other angel) stand up, the great prince which standeth for the children of thy people (Israel):

and there shall be a time of trouble, such as never was since there was a nation even to that same

time: and at that time thy people shall be delivered, every one that shall be found written in the

book." Here, in Rev. vii, we have the sealing of those written names, which shall be "delivered."

(Compare Joel ii. 28-32). What this seal was we learn from chap. xiv. 1.

5. Of the tribe of Judah, twelve thousand sealed; Of the tribe of Reuben, twelve thousand;

187

Of the tribe of Gad, twelve thousand;

188

(6) Of the tribe of Aser, twelve thousand;

189

Of the

tribe of Nepthalim, twelve thousand;

190

Of the tribe of Manasses, twelve thousand;

191

(7) Of

the tribe of Simeon, twelve thousand;

192

Of the tribe of Levi, twelve thousand;

193

Of the tribe

of Issachar, twelve thousand;

194

(8) Of the tribe of Zabulon, twelve thousand;

195

Of the tribe

of Joseph, twelve thousand;

196

Of the tribe of Benjamin, twelve thousand sealed] In this

enumeration we have to note the omission of the Tribes of Dan and Ephraim: Levi and Joseph

being inserted to take their place. The reason for this seems to be quite clear. In Deut. xxix. 18-21,

we read that the "man or woman or family or tribe" who should introduce idolatry into Israel, "all

the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from

under heaven, and the Lord shall separate him unto evil out of all the tribes of Israel, according to

all the curses of the covenant that are written in this law." And when it should be asked, "Wherefore

hath the Lord done this?... then men shall say, Because they have forsaken the covenant of the Lord

God of their fathers... for they went and served other gods and worshipped them, gods whom they

knew not" (verses 24-26).

Now it was one of the tribe of Dan who first came under this curse. See Lev. xxiv. 10-16.

It is remarkable that these two tribes, Dan and Ephraim, participated in introducing idolatry

later on (Judges xviii. 2, 30, 31). And afterward it was Jeroboam devised of the golden calves and

set them up in the tribe of Dan (1 Kings xi. 26; xii. 28-30. See also Hos. iv. 17).

True, we find Dan and Ephraim restored in the future distribution of the Land (Ezek. xlviii.),

for "the gifts and calling of God, are without repentance (or change of mind)" (Rom. xi. 29). But

187