A commemorative word about William Hendriksen to acknowledge his prodigious writing and profound Christian commitment is a natural response of a grateful publisher. That these comments appear in an edition of More than Conquerors, however, is especially appropriate.

Publisher Herman Baker presented the first trade copies of More than Conquerors to the author in July 1939. The book has remained in print and is now in its twenty-fifth impression. Its long life parallels William Hendriksen's prolific writing career.

Forty-two years later, William Hendriksen at the age of eighty-one was still writing as intensely and productively as ever — up to within a few months before his death in January, 1982. He was progressing well with his next work, a commentary on First Corinthians, having finished the introduction and first chapter.

The vibrancy of the words "More than Conquerors" was mirrored in William Hendriksen's firm possession of a triumphant biblical faith. The fuller rendering of the apostle's victory cry in Romans 8 — "We are more than conquerors through him who loved us" — reverberated in William Hendriksen's tenacious labors to interpret God's Word with dear, rich, and irenic exposition. At his death, it was fitting to see a copy of More than Conquerors as the focal point of the floral tribute placed on his casket.

The wide distribution of More than Conquerors is evidence of consistent and broadening respect accorded William Hendriksen as a trusted and eminent New Testament scholar. Dr. Hendriksen gained most of his prominence through his commentaries. He began the New Testament Commentary series in 1952 with the first volume of the Gospel of John, and he most recently completed the Book of Romans (1981). As each volume was released, scholars enthusiastically endorsed it. Typical of the statements by reviewers are:

The volumes in the N. T. C. (New Testament Commentaries) are appealing in style, language, and exposition.

and his ardent desire for the proper understanding of the biblical revelation of God's sovereign grace in Jesus Christ as understood in the Reformed tradition.

Another noticeable feature of Hendriksen's commentaries is the' care he takes to study thoroughly different points of view before drawing his conclusion.

Dr. Hendriksen's mastery of languages was a major factor in his incisive exposition. He was fluent in Hebrew as well as Greek (rare among New Testament scholars) and could read in twenty languages. He learned Spanish after he retired from the pastorate. His own Greek translation appears in each of his commentaries, and his familiarity with the theological literature of Germany and Holland added breadth to his expositions.

His linguistic competence prompted involvement as a consultant and translator in the preparation of the New International Version of the Bible. During the NIV editorial sessions. Dr. Hendriksen became a close friend of Dr. Edwin H. Palmer, whose high admiration for Hendriksen was published in a 1976 issue of The Banner. a magazine of the Christian Reformed Church, the denomination Dr. Hendriksen served. Dr. Palmer seemed to be making certain that William Hendriksen would be a prophet honored "in his own country. " The tribute titled "New Testament Giant" began:

While Dr. William Hendriksen is still hale and hearty, I want to draw the attention of the Banner readers to this New Testament Giant.... The first thing that comes to mv mind when I think of Dr. Hendriksen is his New Testament commentaries. I know of no finer commentaries in the English language. They are so superb that every church ought to buy a complete set for its pastor, if he does not already have one .

Dr. Palmer continued, summarizing the features of the commentaries and asserted that they:

assume that the Bible is the completely authoritative־, inerrant Word of God presuppose the Reformed faith

have meat without being pedantic are well organized exhibit a wholesome emotional piety

Writing verse-by-verse commentaries, some of which have more than a thousand page’s, at such a steady pace reveals Dr. Hendriksen’s driving will power and unwavering self-discipline. These traits emerged in part out of the fabric of his early family life. William's perfectionistic bent had its parental model in his father, who by trade was a carpenter (and an excellent one), but one who also expressed a highly creative nature as a talented wood carver. William Hendriksen remembers his father producing beautiful carvings, "working on them for weeks, often for months. When they were finished he would give them away. " As far as William knew, his father never accepted money for any of them.

William’s penchant for hard work came to him environmentally as well. Of hardy immigrant stock, he came at age ten with his family from the Netherlands to settle in Kalamazoo, Michigan. Family dreams of prosperity by starting fresh in America remained elusive — the family was large (William was the youngest of eight children) and the country was gripped by an economic depression. Older children were expected to work for the family's financial survival. The livelihood of William's father was so precariously small that at times the master woodcarver had no recourse other than to apply his skills doing minor repair work on items such as clocks and sewing machines.

William did his share to help support the family. After passing the eighth grade, he briefly attended a new high school, which folded several months after classes stalled in the fall. William went to work, finding jobs wherever he could. He began as a produce peddler and later worked in a gold-leaf printing company, in a radiator repair shop, in a grocery store as a clerk, and in a stationery factory.

A desire to become a minister of the gospel came early to William — even before his family emigrated from the Netherlands. Throughout his life. Dr. Hendriksen believed that when he was five or six years old God planted in his heart a resolve to become a minister.

The story of God's love toward sinners, and of the cross of Christ, as told by excellent Stindav school teachers and, of course, also by my parents, had impressed me deeply. I wanted everybody to know about it. I loved our minister. So was entirely sincere in wishing to become a preacher.

The intensity of this feeling for the ministry never faded from William's heart. His father, however, did not encourage this dream of his youngest child. This is surprising since both his mother (who died when William was sixteen) and father taught their eight children to love the gospel. Furthermore, the lives of his parents exemplified lining service as well as believing correct Christian doctrine. 1 he home was hospitable, and in personal ways his parents frequently helped those with special needs. When he was a teenager’, William field this conversation with his lather:

"I'm still planning to study for the· ministry. " My father's response' was brief and decisive: "Daar komp toch niks van" [Nothing will ever come of that]

Nonetheless William pursued his goal of preparing for the ministry. On the job by (lav, he studied at night by enrolling in a Carnegie college correspondence course, which covered the first two years of high school. William completed this course in just nine months. At age eighteen he accepted a one-semester appointment to teach fourth-graders at a Christian school in Roseland, Chicago. In January he started in his second teaching position — a one-room, eight-grade school near Hospers, Iowa. He continued with education by correspondence (with state-approved courses) to qualify for permanent certification for teaching. Of this phase of young Hendriksen's education, Dr. Edwin Palmer relates that William studied lor these courses in the winter

... wearing an overcoat in an unheated, rented room. Such self-discipline continued even into his state’ of retirement, where he maintained a regular schedule' lor work, starting the' day at five¹ in the morning.

At the age of twenty, William Hendriksen was accepted at Calvin College where he enjoyed science subjects — especially chemistry — along with his B. A. courses in languages and history. One college science professor attempted to lure William into lecturing on organic chemistry as an assistant professor, advising William against a career in the ministry because of his weak voice, leaching on the college level was tempting, but William declined the offer and entered Calvin Seminary. With seminary training completed in 1927, William Hendriksen served large pastorates in Michigan for the next sixteen years. He also used this time for advanced studies, earning his Master of Theology degree at Calvin Seminary and a doctorate at Princeton Seminary. In 1948 he became Professor of New testament at Calvin Theological Seminary and served in this capacity for nine years. Dr. Hendriksen then reentered the pastoral ministry, continuing until his retirement at age sixty-five.

William Hendriksen was married thirty-five years to Rena Baker, who died in I960. They were the parents of three children. In 1961 he married again. Tor the rest of his life, he and his second wife Ret a worked together on the' commentary ministry.

Reta was a loyal and loving wife, and her proficiency in typing and editorial assistance was also highly valued by Dr. Hendriksen:

One can well imagine what this qualification of hers meant to me in my work as an author. Never could I have accomplished half as much had it not been for the constant help of Reta.... Capability, sympathy, warmth, and wisdom — all these are found in her in a very high degree.

William Hendriksen pursued his course actively up to the final months of his life when his last surgery drained most of his strength. A. A. Koning concluded his tribute with these words:

Even as his last illness began to lay hold on him, he- received a request from England to come and speak. But he had to turn it down — he wanted to finish his writing. Now he is no longer gazing darkly into a mirror but seeing face to face.

Throughout the* various stages of his career — whether pastoring, teaching, or writing, William Hendriksen remained in a profound sense a supreme educator. Part of the genius of his work was his unique ability to encase his commanding scholarship in simplicity and warmth that enlightened and inspired both advanced and beginning students of Gods Word.

PURPOSE, THEME AND AUTHORSHIP OF REVELATION

IN form, symbolism, purpose and meaning the book of Revelation is beautiful beyond description. Where in all literature do we find anything that excels the majestic description of the Son of man walking in the midst of the seven golden lampstands (Rev. i: 12-20), or the vivid portrayal of the Christ, Faithful and True, going forth unto victory, seated upon a white horse, arrayed with a garment sprinkled with blood, followed by the armies of heaven (19: 11-16)? Where, again, do we find a sharper contrast than that between the doom of Babylon on the one hand, and the joy of Jerusalem the Golden on the other (18: 19; 21: 22)? And where are the throne set in heaven and the blessedness of heavenly life depicted in a manner more serenely simple, yet beautiful in its very simplicity (4: 2 — 5*. 14; 7: 13-17)? What a wealth of comfort; what an insight into the future; above all, what an unveiling of the love of God are contained in the words of the prophecy of this book!

In the main, the purpose of the book of Revelation is to comfort the militant Church in its struggle against the forces of evil. It is full of help and comfort for persecuted and suffering Christians. To them is given the assurance that God sees their tears (7: 17; 21: 4); their prayers are influential in world affairs (8: 3, 4) and their death is precious in His sight. Their final victory is assured (15: 2); their blood will be avenged (19: 2); their Christ lives and reigns for ever and for ever. He governs the world in the interest of His Church (5: 7, 8). He is coming again to take His people to Himself in The marriage supper of the Lamb' and to live with them for ever in a rejuvenated universe (21: 22).

As we think of the glorious hope of the second coming, our hearts are filled with joy; our souls are consumed with a breathless impatience; our eyes attempt to pierce the dark clouds which veil the future, hoping that the glorious descent of the Son of man may burst upon the view. It is a longing which gushes into words: 'And the Spirit and the bride say, Come. And he that hears, let him say, Come' (22: 17).

But as we consider these truths we realize that already He is with us — with us in the Spirit, walking in the midst of the seven golden lampstands (1: 12-20). 'And he laid his right hand upon me, saying, Fear not; I am the first and the last, and the living one; and I was dead, and behold, I am alive for evermore, and I have the keys of Death and Hades. ' We are, indeed, more than conquerors through Him that loved us!

The theme is the victory of Christ and of His Church over the dragon (Satan) and his helpers. The Apocalypse is meant to show us that things are not what they seem. The beast that comes up out of the abyss seems to be victorious. He 'makes war with them, overcomes them, and kills them. And their dead bodies lie in the street of the great city which spiritually is called Sodom and Egypt, where also their Lord was crucified. And from among the peoples and tribes and tongues and nations do men look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. And they that dwell on the earth rejoice over them, and make merry; and they send gifts one to another; because these two prophets tormented them that dwell on the earth' (11: 7-10). But this rejoicing is premature. In reality it is the believer who triumphs. 'And after the three days and a half the breath of life from God entered into them, and they stood upon their feet; and great fear fell upon them that beheld them... the dominion over the world became the dominion of our Lord and of his Christ; and he shall reign for ever and ever' (11: 11,15).

Throughout the prophecies of this wonderful book Christ is pictured as the Victor, the Conqueror (1: 18; 2: 8; 5: 9 ff.; 6: 2; 11: 15; 12: 9 ff.; 14: 1, 14; 15: 2 ff.; 19: 16; 20: 4; 22: 3). He conquers death, Hades, the dragon, the beast, the false prophet, and the men who worship the beast. He is victorious; as a result, so are we, even when we seem to be hopelessly defeated.

Let us look, for instance, at the great company of believers who are portrayed in chapter 7. Their garments were filthy, but they are washed and made white in the blood of the Lamb.

They were in 'great tribulation', but have come out of it (7: 14). They were killed, but they stand upon their feet (11: 11). They are persecuted by the dragon, the beast, and the false prophet, but in the end we see them standing victorious on Mount Zion. Rather, we see the Lamb, and with Him a hundred and forty-four thousand, having His name, and the name of His Father written on their foreheads (14: 1). They triumph over the beast (15: 2).

Does it seem as if their prayers are not heard (6: 10)? The judgments sent upon the earth are God's answer to their pleading (8: 3-5). These very prayers constitute the key that will unlock the mysteries of any sound philosophy of history.

Do they seem to be defeated? In reality they reign! Yes, they reign upon the earth (5: 10), in heaven with Christ a thousand years (20: 4), in the new heaven and earth for ever and ever (22: 5).

And what happens to those who seem to be conquerors, the dragon (12: 3), the beast (13: 1), the false prophet (13: 11) and Babylon (14: 8)? They are defeated — and in exactly the reverse order. Babylon falls in 18: 2, the beast and the false prophet are horribly punished in 19: 20 and the dragon is confined to unending torment in 20: 10.

In short, the theme of this book is stated most gloriously and completely in these words: 'These shall war against the Lamb, and the Lamb shall conquer them, for he is Lord of lords, and King of kings; and they also shall conquer that are with him called and chosen and faithful' (17: 14).

On my desk lies a recently published commentary on the Apocalypse. It is a very 'interesting' book. It views the Apocalypse as a kind of history written beforehand. It discovers in this last book of the Bible copious and detailed references to Napoleon, wars in the Balkans, the great European War of 1914-1918, the German ex-emperor Wilhelm, Hitler and Mussolini, and so on. But these kinds of explanations, and others like them, must at once be dismissed. ¹ For what possible good would the suffering and severely persecuted Christians of John's day have derived from specific and detailed predictions concerning European conditions which would prevail some two thousand years later?

A sound interpretation of the Apocalypse must take as its starting-point the position that the book was intended for believers living in John's day and age. The book owes its origin, at least in part, to contemporary conditions. It is God's answer to the prayers and tears of severely persecuted Christians scattered about in the cities of Asia Minor.¹

Nevertheless, although it is true that we must take as our starting-point the age in which John lived, and must even emphasize the fact that the conditions which actually prevailed during the last decade of the first century ad furnished the immediate occasion for this prophecy, we should give equal prominence to the fact that this book was intended not only for those who first read it, but for all believers throughout this entire dispensation.

First, the affliction to which the Church was subjected in the days of the apostle John is typical of the persecution which true believers must endure throughout this entire dispensation (2 Tim. 3: 12), and especially just before Christ's second coming (Mt. 24: 29, 30).

Secondly, many of the predictions in which the book abounds (e. g. the 'seals', 'trumpets' and 'bowls') concern principles and happenings which are so broad in their scope that they cannot be confined to one definite year or period of years, but span the centuries, reaching out to the great consummation.

Thirdly, the letters in chapters 2 and 3 are addressed to the seven churches. Seven is the number which symbolizes completeness. Its use here indicates that the Church as a whole is in mind and that the admonitions and consolations of this book were meant for Christian believers throughout the centuries.

Finally, all those who read and study this book in any age are called blessed (1: 3). As at the beginning, so also at the close of the book the author addresses himself, not merely to one group of men living in one decade, but to 'every man that hears the words of the prophecy of this book' (22: 18).

The author tells us that his name is John (1: 1, 4, 9; 22: 8). But the question is, which John? For some deny that John, the beloved disciple, wrote the Apocalypse. This is partly due to the fact that whereas the author of the Fourth Gospel and the three love-Epistles never mentions his own name, the author of the Apocalypse tells us that his name is John.

Again, it is pointed out that there is a striking difference between the style and general tone of the Gospel and Epistles on the one hand, and Revelation on the other. But read the Gospel of John and then read the Apocalypse. Do you notice the difference? In the former the ideas flow smoothly; in the latter they are introduced abruptly — you never know what the author is going to talk about next. The former emphasizes God's love; the latter — so it is said — stresses His stern justice. The former describes the inner condition of the heart; the latter dwells on the external course of events. The former is written in beautiful, idiomatic Greek; the latter is written in what has been called 'rugged, Hebraistic, barbarous' Greek. ¹

It is also claimed that there is a marked difference between the doctrine of the Gospel and the Apocalypse. The former is broad-minded, universalistic; it preaches the 'whosoever' gospel and the doctrine of salvation by grace. The latter, it is said, is narrow-minded, particularistic; it is Jewish in its doctrine of salvation and it stresses the necessity of good works.²

Finally, it is pointed out that, as early as the third century ad, Dionysius of Alexandria ascribed the book of Revelation to 'another John', a view that was adopted by the ecclesiastical historian Eusebius.

Now some are convinced by these arguments that some John other than the beloved disciple wrote the Apocalypse. ³ They still believe that John, the apostle, was responsible for the Fourth Gospel. Others accept the Johannine authorship of the Apocalypse but claim that some other person — maybe another John, maybe not even a John — wrote the Gospel. ⁴ And, of course, there are the radicals who deny that the apostle John wrote either the Gospel or the Apocalypse. ⁵

But let us examine the arguments for a moment. The first impresses one by its weakness. Surely the very fact that the author of the Apocalypse merely calls himself John indicates that he was very well known, not only in one particular locality but throughout the churches of Asia. When he simply called himself John, without any additional designation, everybody knew just who was meant. Does not the conclusion seem warranted that this person who was so well known must have been the apostle John? Suppose the author of the book which you are now reading simply called himself William; do you think for a minute that everybody would immediately guess who wrote it? We are thoroughly convinced that there was only one John who did not need to add 'the apostle׳, for the very reason that he was known as the apostle! Besides, the author does not call himself apostle for the simple reason that he wrote this book in the capacity of seer, to whom visions were revealed (cf. Jn. 15: 27; Acts 1: 22-23;¹ Cor. 9:1).

The difference in grammar, in style and in general tone must be admitted. But does this mean that John, the apostle, cannot have written the Apocalypse? ha our opinion it does not. How, then, shall we account for this difference? Some there are who hold that when John wrote the Gospel he had assistants, perhaps the elders in Ephesus; and that the absence of these assistants when John was in Patmos would account for the peculiar grammar and style of the Apocalypse. ¹

Other elements may enter into the explanation. First, we should not exaggerate these differences in style and language. Between the Gospel and the Apocalypse there is also a strong body of resemblances — a fact that, of late, many are beginning to emphasize. These similarities are striking. They are to be found even in peculiar grammatical constructions and in characteristic expressions. (Cf Jn. 3: 36 with Rev. 22: 17; Jn. 10: 18 with Rev. 2: 27; Jn. 20: 12 with Rev. 3: 4; Jn. 1: 1 with Rev. 19: 13; and Jn. 1: 29 with Rev. 5: 6². )

Again, with reference to the style, should we expect to find the same style in a history of events (the Gospel), a personal letter (the Epistles), and the Apocalypse or unveiling (Revelation)? In this connection, let us not forget that when John wrote the last book of the Bible, his soul was in such a condition of deep, inner emotion, surprise and ecstasy (for he was 'the Spirit'), that his earlier, Jewish training may have exerted itself more forcibly and may even have influenced his style and language.

We feel certain that the transcendent nature of the subject-matter, the deeply emotional state of the author when he received and wrote these visions, and his abundant use of the Old Testament — Hebrew and Greek¹ — are responsible to a large extent for the differences in style which remain after the striking similarities have been taken into account.

We need not dwell at length on the so-called difference in doctrinal emphasis. The simple fact is that the Fourth Gospel and the Apocalypse do not clash on even a single point. In fact, the agreement in doctrine is remarkable.² The Gospel calls Jesus 'the Lamb of God' (amnos) in John i: 29; so does the Apocalypse (arnion), twenty-nine times. The Epistles and the Gospel use the title 'the Logos' with reference to our Lord (Jn. 1: iff.; 1 Jn. 1: 1); so does the Apocalypse (19: 13). The Gospel represents Christ as the pre-temporal, eternal Being (1: 1 ff. ); so does the Apocalypse (22: 13; cf. 5: 12, 13). The Gospel of John ascribes man's salvation to the sovereign grace of God and to the blood of Jesus Christ (1: 29; 3: 3; 5: 24; 10: 10, 11); so does the Apocalypse (7: 14; 12: 11; 21: 6; 22: 17) — most emphatically. And the 'whosoever' doctrine is found in both books (Jn. 3: 36; Rev. 7: 9; 22: 17).

Finally, with reference to the opinion of Dionysius, already quoted, it should be clear that this view rests upon a misreading of a very careful statement of Papias, ³ and was probably influenced by opposition to Chiliasm ⁴ which sought to justify itself by an appeal to the book of Revelation. ⁵

The early Church is almost unanimous in ascribing the Revelation to the apostle John. That was the opinion of Justin Martyr (c. ad 140), of Irenaeus (c. ad 180), who was a disciple of a disciple of the apostle John, of the Muratorian Canon (c. ad 200), of Clement of Alexandria (c. ad 200), of Tertullian of Carthage (c. ad 220), of Origen of Alexandria (c. ad 223) and of Hippolytus (c. ad 240).⁶

When we add to all this that according to a very strong tradition the apostle John was banished to the isle of Patmos (cf. i: 9), and that he spent the closing years of his life at Ephesus, to which the first of the seven letters of the Apocalypse was addressed (2: 1), the conclusion that the last book of the Bible was written by 'the disciple whom Jesus loved' is inescapable.

The question now arises, when did John write the Apocalypse? In the year 69 (or even earlier), or must we reverse the figure and make it 96 (or perhaps 95)? One cannot find a single really cogent argument in support of the earlier date. The arguments produced are based on late and unreliable testimonies, on the wholly imaginary idea that John did not yet know his Greek when he wrote the Apocalypse, and on a very questionable literal interpretation of certain passages which most certainly have a symbolical meaning. Thus, for example, we are told that the Temple at Jerusalem was still standing when the Apocalypse was written, for 11: 1 reads: 'Rise and measure the temple of God. '

The late date has very strong support. Says Irenaeus: 'For that (the apocalyptic vision) was seen not a very long time since, but almost in our own day, toward the end of Domitian's reign. ' Again he says: '... the church in Ephesus, founded by Paul, and lived in by John until the time of Trajan (ad 98-117), is a true witness of the tradition of the apostles. '1

When, in connection with these strong and definite evidences, we remember that the Apocalypse reflects an age in which Ephesus has already lost its first love; Sardis is already 'dead'; Laodicea — which was destroyed by an earthquake during Nero's reign — has been rebuilt and is boasting of its spiritual wealth (3: 17); John has been 'banished' — a very common form of persecution during Domitian's reign; the Church has already endured persecutions in the past (20: 4); and the Roman Empire, as such, has become the great antagonist of the Church (17: 9); when we remember all these facts we are forced to the conclusion that the late date (ad 95 or 96) is correct. 2 The Apocalypse was written toward the end of Domitian's reign by the apostle John.

Yet the real author is not John but the Almighty God Himself. 'The revelation of Jesus Christ, which God gave him ... and he sent and signified it by his angel unto his servant John... '(i: i). To be sure, John, the apostle, wrote the Revelation. But God, through Christ, was the real Author. Therefore what this book predicts is not the product of human fancy, prone to error, but the revelation of the mind and purpose of God concerning the history of the Church.

At Copenhagen, among the many noble sculptures of Thorwaldsen, there is one of the apostle John. His countenance is suffused with the serenity of heaven. He is actually looking up to heaven. His writing-tablet is before him. In his hand is his pen. But the apostle's pen does not touch the tablet. He will not venture on a single word until it is given to him from above. ¹

GENERAL ANALYSIS

The central theme of the first three chapters of Revelation seems to be Christ in the midst of the seven golden lampstands. These lampstands represent the seven churches (1: 20). To each church John is directed to write a letter (see chapters 2 and 3). As this number seven occurs again and again in the Apocalypse and is everywhere symbolical of completeness, we may safely take it for granted that such is the case here, and that it indicates the entire Church throughout the full span of its existence to the very end of the world. Thus interpreted, each individual church is, as it were, a type, not indicating one definite period in history, but describing conditions which are constantly repeated in the actual life of the various congregations. ¹ Therefore this section appears to span the entire dispensation, from Christ's first coming to save His people (1: 5) to His second coming to judge all nations (1: 7). The last of these seven letters is written to the church at Laodicea. It is evident that chapter 4 introduces a new — though closely related — subject.

Chapters 4-7 constitute the next natural division of the book. Chapter 4 describes the One who is sitting upon the throne and the worship of those who surround Him. In the right hand of the Lord there is a book sealed with seven seals (5: 1). The Lamb takes this book and receives adoration. From chapter 6 we learn that the Lamb opens the seals one by one. Between the sixth and the seventh seals we have the vision of the one hundred and forty-four thousand who were sealed and of the countless multitude standing before the throne.

It should be carefully noted that this section also covers the entire dispensation, from the first to the second coming of Christ. The very first reference to Christ pictures Him as having been slain and as now ruling from heaven (5: 5, 6). Towards the end of this section the final judgment is introduced. Notice the impression of the second coming on unbelievers. 'And they say to the mountains and to the rocks, Fall on us and hide us from the face of the One sitting on the throne, and from the wrath of the Lamb! For it came, the day, the great one, of their wrath; and who is able to stand? ' (6: 16, 17). Now notice the bliss of believers. 'They shall hunger no more, neither thirst any more; neither shall the sun fall upon them, nor any heat; for the Lamb that is in the midst of the throne shall be their shepherd, and shall lead them to life's springs of water; and God shall wipe away every tear out of their eyes' (7: 16, 17). This is a picture of the entire Church triumphant, gathered out of all the nations and thus, in its entirety, standing before the throne and before the Lamb, an ideal which is not realized until the day of the great consummation. We have again spanned the entire gospel age.

The next section consists of chapters 8-11. Its central theme is the seven trumpets that affect the world. What happens to the Church is described in chapters 10 and 11 (the angel with the little book, the two witnesses). Also at the close of this section there is a very clear reference to the final judgment. 'The dominion over the world became the dominion of our Lord, and of his Christ: and he shall reign for ever and ever. '.. And the nations were wroth, and thy wrath came, and the time of the dead to be judged... ' (11: 15, 18). Having reached the end of the dispensation, the vision ends.

This brings us to chapters 12-14: the woman and the Man-child persecuted by the dragon and his helpers. This section also covers the entire dispensation. It begins with a very clear reference to the birth of the Saviour (12: 5). The dragon threatens to devour the Man-child. Tire Child is caught up to God and to His throne. The dragon now persecutes the woman (12: 13). As his agents, he employs the beast coming up out of the sea (13: 1) and the beast coming up out of the earth (13: 11, 12) and the great harlot, Babylon (14: 8). This section, too, closes with a stirring description of Christ's second coming in judgment. 'And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle.... And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped' (14: 14,16).

The next section comprises chapters 15 and 16 and describes the bowls of wrath. Here, too, we have a very clear reference to the final judgment and events that will take place in connection with it. Thus we read in 16: 20, 'And every island fled away, and the mountains were not found. '

Next comes a very vivid description of the fall of Babylon and the punishment inflicted upon the beast and the false prophet. Notice the picture of Christ's coming unto judgment (19: 11 if. ). 'And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he judges and does battle.... '

This brings us to the final section, chapters 20-22, for Revelation 20: 1 definitely begins a new section and introduces a new subject. ¹ This new subject is the devil's doom. A comparison, moreover, with chapter 12 reveals the fact that at the beginning of chapter 20 we are once more standing on the threshold of the new dispensation. While in 12: 9 we are told that in connection with Christ's ascension and coronation the devil is cast down, here in 20: 2, 3 we read that he is bound for a thousand years after being cast into the abyss. The thousand years are followed by the little season during which Satan is loosed out of his prison (20: 7). This, in turn, is followed by a description of the final overthrow of Satan in connection with Christ's coming in judgment (20: 10, 11 ff. ). At this coming the present universe, fleeing away, makes room for the new heaven and earth, the new Jerusalem (20: 11־ ff. ).

A careful reading of the book of Revelation has made it clear that the book consists of seven sections, and that these seven sections run parallel to one another. Each of them spans the entire dispensation from the first to the second coming of Christ.

There is another line of reasoning which confirms our position that each of the seven sections extends from the beginning to the end of the new dispensation and that the seven run parallel to one another. ² Different sections ascribe the same duration to the period described. According to the third cycle (chapters 8-11) the main period here described is one of forty-two months (11: 2), or twelve hundred and sixty days (11: 3). Now, it is a remarkable fact that we find that same period of time in the next section (chapters 12-14), namely, twelve hundred and sixty days (12: 6), or a time and times and half a time (3^1/2 years) (12: 14). The three designations — forty-two months, twelve hundred and sixty days, time and times and half a time — are exactly equivalent. So the section on the trumpets (chapters 8-11) must run parallel with that which describes the battle between Christ and the dragon (chapters 12-14).

A careful study of chapter 20 will reveal that this chapter describes a period which is synchronous with that of chapter 12. Therefore by this method of reasoning, parallelism is vindicated.

Each section gives us a description of the entire gospel age, from the first to the second coming of Christ, and is rooted in Israel's history under the old dispensation to which there are frequent references.

We have indicated that the section on the trumpets (chapters 8-11) is parallel with that on the woman and the dragon (chapters 12-14) and with the final section (20-22), which also extends beyond it (in chapters 21, 22). We shall now prove that this same section (chapters 8-11) has every appearance of being parallel with that on the bowls of wrath (chapters 15, 16). Notice, therefore, that the first trumpet (8: 7) affects the earth; so does the first bowl (16: 2). The second trumpet affects the sea; so does the second bowl. The third trumpet refers to the rivers; so does the third bowl. The fourth, in both cases, refers to the sun. The fifth refers to the pit of the abyss or to the throne of the beast, the sixth to Euphrates, and the seventh to the second coming in judgment.¹

Again, notice that the fourth section (chapters 12-14) introduces, as the enemies of Christ and His Church, the dragon, the two beasts, and the harlot (Babylon). These four arise together. It is but natural to infer that they go down together. This becomes clear when we realize that the meaning of the beasts and the harlot, Babylon, is as follows: The beast that comes up out of the sea is Satan's persecution of Christians, embodied in world-governments and directed against the bodies of believers. In John's day this was the Roman government.

The beast that arises out of the earth is Satan's antichristian religion which aimed to deceive the minds and enslave the wills of believers. At the time when these visions appeared to John, that beast out of the earth was incorporated in the pagan religion and emperor-worship of Rome.

The great harlot, Babylon, is Satan's antichristian seduction, which strove to steal the hearts and pervert the morals of believers. At that time the harlot revealed herself as the city of Rome. So, when Satan falls, the beasts and the harlot also fall. They rise together; they go down together. The sixth section (chapters 17-19) describes the fall of the great harlot, Babylon (chapters 17, 18), and of the beasts (19: 20); while the seventh cycle describes the fall of Satan (20: 10), and his final defeat in the day of judgment. The one final judgment upon these four enemies — the dragon, the beast out of the sea, the beast out of the earth, and the great harlot — is described in two separate sections. Therefore these two must be parallel. Each describes a period which extends to the same final conflict, the same last judgment when all the enemies of Christ and His Church will receive their final and never-ending punishment. ²

In this very connection there is another strong argument for the position that the sections run parallel, as each ends with the coming of the Lord in judgment. The evidence to which we now refer is somewhat obscured by our English versions. The section on the bowls of wrath (chapters 15, 16) ends with a reference to a battle. (See 16: 14 where this conflict is called the battle of the great day of God, the Almighty. ) The next section (chapters 17-19) again ends with a battle scene. (See 19: 19. ) According to the original this is the same battle which was mentioned in 16: 14, for we read 'gathered together to make battle against him'. Finally, in the closing section (chapters 20-22), we once more read 'to gather them together to battle'. (See 20: 8. ) All three sections, therefore, describe events which lead up to the same great battle of Jehovah. They are parallel.

The seven sections are parallel. Our final argument in support of the parallelistic position is the fact that we find exactly the same thing in the prophecies of Daniel, which has been called the Apocalypse of the Old Testament. Thus the parts of Nebuchadnezzar's dream (chapter 2) correspond exactly with the four beasts of Daniel's dream (chapter 7). ¹The same period of time is covered twice, and is seen from various aspects.

The division of the Apocalypse into seven sections² is favoured by many authors, although there is no unanimity with respect to the exact boundaries of each section. ³ We favour the division given, with slight variations, by L. Berkhof, S. L. Morris, B. B. Warfield, and others. It is by far the most natural. It is very clearly provided by the book itself, each section ending, as we have shown, with at least a reference to the coming of Christ in judgment. This is true even with respect to the final section (chapters 20-22; see 22: 20), though this reaches out beyond the final judgment and describes the new heaven and earth. {Cf. 7: 9 ff. ) Moreover, if interpreted in this way, each section embodies a theme that can be easily dis-tinguished from all the others. Our division is as follows:

Proposition I. The book of Revelation consists of seven sections. They are parallel and each spans the entire new dispensation, from the first to the second coming of Christ.

According to the opinion of many commentators, the seven sections fall into two groups. ¹ Chapter 12: i (or 11: 15) seems to be the point where the first group or series of visions ends and the second begins. ² In the first group (chapters 1-11) we see the struggle among men, that is, between believers and unbelievers. The world attacks the Church but the Church is avenged, protected, and victorious. In the second group of visions (chapters 12-22) we are shown that this struggle on earth has a deeper background. It is the outward manifestation of the devil's attack upon the Man-child. The dragon attacks the Christ. Repulsed, he directs all his fury against the Church. As his helpers, he employs the two beasts and the great harlot, but all these enemies of the Church are defeated in the end. It is evident that the sections which comprise this second group (chapters 12-22), though synchronous, present a continued story. The dragon, the beasts, the harlot (note the order) assail the Church. The harlot, the beasts, the dragon (again, note the order) are overthrown.

It will be seen that the first of these two major divisions con-tains three sections: chapters 1-3; 4-7; and 8-11. The second contains four: chapters 12-14; 15, 16; 17-19; and 20-22. In the first of these two major divisions (1-11) we see the surface: the Church persecuted by the world. In the second we see the underlying conflict between the Christ and the dragon (Satan). The book of Revelation therefore reveals a progress in depth or intensity of spiritual conflict.

Some may say this division of the book into two major parts is artificial, ³ but it is very definitely the division suggested by the book itself. Lampstands, seals, trumpets, bowls, etc. constitute distinct sections of the book, whether we like it or not. This is the apostle's own grouping.

In this connection, moreover, there is another fact worthy of special consideration. The author of the Apocalypse is constantly speaking in terms of seven. This number occurs fifty-four times. What is even more striking is the fact that he again and again arranges his sevens in groups of three and four or four and three. ¹ Our arrangement, instead of being artificial, is exactly in harmony with the genius of the book.

We can now present the following completed outline of the Apocalypse, which has as its theme the victory of Christ and His Church over Satan and his helpers.

Proposition II. The seven sections may be grouped into two major divisions. The first major division (chapters 1-11) consists of three sections. The second major division (chapters 12-22) consists of four sections. These two major divisions reveal a progress in depth or intensity of spiritual conflict. The first major division {chapters 1-11) reveals the Church, indwelt by Christ, persecuted by the world. But the Church is avenged, protected and victorious. The second major division (chapters 12-22) reveals the deeper spiritual background of this struggle. It is a conflict between the Christ and the dragon in which the Christ, and therefore His Church, is victorious.

One more remark in closing. We have concentrated our attention on the division of the book. Yet it is not the division but the unity of the book, the very close relationship between all the parts, that should be emphasized. This is often forgotten, so we shall devote the next chapter to that subject.

THE UNITY OF THE BOOK

HAVING given our analysis of the book of Revelation, we now proceed to answer those authors who claim that this book is a hotch-potch of baseless phantasies; that, indeed, the Apocalypse is not even one single book, but a compilation of several fragments of other books. 1

These views are utterly unacceptable. Far from being a hotch-potch, this book reveals a most organic, systematic arrangement. The two main divisions complement one another. They belong together. The seven sections reveal a most glorious unity. There is an easy transition from one vision to the next. To see this is to understand the book. Not to see it is to miss its deepest meaning.

Keeping our Bibles open before us, let us make another survey of Revelation. This time we do not ask the question, how does the book divide itself? That has already been answered. We now ask, what is the meaning of the book, taken as a whole? How are its parts related to each other?

I. CHRIST IN THE MIDST OF HIS CHURCH

With that question in mind let us turn once more to the very first section (chapters 1-3). First, the vision of the Christ in the midst of the seven golden lampstands presents itself to our view (1: 12 ft. ). We see the Son of man with eyes flashing fire, with a sharp, two-edged sword proceeding from His mouth, coming to judge those who are fiercely persecuting the Church and those who are trying to lead true believers astray.

In considering chapter 2, care must be taken not to set up a barrier between chapters 1 and 2. They belong together. The Christ-indwelt Church is revealed in this section (chapters 1-3). Christ's constant and abiding presence in His Church is the theme. The exalted Son of man, who was dead yet lives for evermore, is comforting the Church by His presence (1: 13), revealing hidden things (3: 1), reproving error (2: 4), threatening punishment upon those who oppose truth and righteousness and who try to lead others astray (2: 16), approving whatever is commendable (2: 2, 3), promising a reward (2: 7), and earnestly entreating His erring disciples to repent (3: 18, 19). We seem to hear Him whisper, as we read this section (chapters 1-3), 'Lo, I am with you alway, even unto the end of the world. '

Notice the very close connection between chapter 1 and the next two chapters. In chapter 1 we see the vision of the Christ. The next two chapters reveal that same Christ and even describe Him in terms almost identical with those found in chapter 1. In order to make this point very clear we place the two descriptions in parallel columns:

DESCRIPTION OF CHRIST IN CHAPTER I

'And he had in his right hand seven stars... in the midst of the lampstands one like unto a son of of man. ' 1:16, 13.

'1 am the first and the last and the living one, and I was dead, and and behold, I am alive for ever-more. ' 1:17, 18.

'And out of his mouth proceeded a sharp, two-edged sword. ' 1 : 16.

'... his eyes were as a flame of fire, and his feet like unto burnished brass. ' 1:14, 15.

and from the seven spirits that are before his throne... and he had in his right hand seven stars. ' 1:4,16.

'the faithful witness... I... have the keys of death and Hades. ׳ i: 5^Λ8-

Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of the kings of the earth. ' 1: 5.

DESCRIPTION OF CHRIST IN CHAPTERS 2,3

'... he that holds the seven stars in his right hand, he that walks in the midst of the seven golden lampstands. ' 2 : 1 .

'... the first and the last, who became dead, yet lived. ' 2: 8.

'he that has the sharp two-edged sword. ' 2:12.

'... his eyes like a flame of fire, and his feet are like unto burnished brass. ' 2: 18.

'he that has the seven spirits of God and the*seven stars. ' 3 : 1 .

'... he that is true, he that has the key of David. ' 3 : 7.

'the Amen, the faithful and true witness, the beginning of the creation of God. ' 3:14.

Thus, the first section (chapters 1-3) reveals the Christ-indwelt Church represented by the symbolism of the seven golden lampstands, with the Son of man walking among them. The Church reveals the light of heaven to a world that lies in darkness.

The Church and the world — a conflict is unavoidable. The darkness hates the light. As a result, persecution is in store for the Church. Accordingly, in the vision of the seals (chapters 4-7) we see the Church oppressed by the world. The light shines in the darkness (chapters 1-3) and the darkness hates the light (chapters 4-7) — these always follow each other in that order.

But even before these trials are described we receive the bracing assurance that they are included in God's decree. They constitute part of His plan. Tire Church needs these afflictions in order that it may be purged. The Church reveals the light of heaven to a world that lies in darkness, but actual study of Revelation 2 and 3 shows that the light shines with different degrees of purity and brilliance. In Smyrna the glory of the ever-living Christ shines forth in all its purity, but Sardis has only a few who did not defile their garments: there the light is just flickering. Again, Philadelphia is radiant with the lustre of its wonderful Saviour and receives an open door; but Laodicea is lukewarm. We repeat, the Church needs these trials in order that it may be cleansed and purified and in order that true believers may be brought closer to God. By means of affliction and cross-bearing God's children make progress in sanctification, lire Christ on the throne overrules evil for good. It is for this reason that the section opens with the glorious vision of the throne set in heaven (chapter 4), and the scroll in the right hand of the Lord (chapter 5). It is the Christ who takes this scroll and opens the seals (5: 7 ff. ). The Son of man, exalted in glory, governs the world in the interest of the Church. We are more than conquerors! Let the trials then come!

In chapter 6 these trials are described — persecution and tribulation of every variety. Christ always brings the sword. Notice the striking connection between chapters 5 and 6:

The trials are in evidence during this entire era, from the first to the second coming of Christ. Wherever and whenever the Christ enters upon the scene of history in the fullness of His saving power, there and then the sword is bound to appear. Christ's disciples become cross-bearers. Peace is taken from the earth. The earth is drenched with the blood of the followers of the Lamb. ¹ Observe the close connection between Revelation 6: 2, 4 and Matthew 10: 34 if.:

Rev. 6: 2, 4.. a white horse,

and he that sat thereon... came forth conquering and to conquer

... And another horse came forth,

a red horse; and to him that sat

thereon it was given to take peace

from the earth, and that they should

slaughter one another: and there

was given unto him a great sword. '

Mt 10: 34 ff. ^,Think not that I

came to send peace on the earth: I

came not to send peace but a

sword... And he that does not

take up his cross and follow after me,

is not worthy of me. '

This passage from Matthew 10: 34 ff. is constantly in the mind of the seer. ² Not only here, in Revelation 6: 2, 4, does he definitely refer to it, but also in 3: 5, which is a striking parallel to Matthew 10: 32.

Yet the section on the seals describes not only persecutions. It is far more comprehensive. All the woes and trials of the Church are included in the vision and also those which the Church suffers together with the world. The main question, however, is, how do these trials affect the Church? (Cf. Ezk. 14: 21 ft.; 16: 20 ff.; Mt. 24: 13. )

In complete harmony with this interpretation and with the unity of the whole book the fifth seal reveals the souls of them that had been slaughtered for the Word of God and for the testimony which they held (6: 9). Many commentators imagine that 'an entirely new vision' begins here, having little if any connection with the foregoing. On our interpretation — which rests upon the solid basis of a comparison of pertinent parallels — there is no difficulty whatever. The preceding seals symbolized trial and persecution affecting the Church. Among other things, believers were persecuted and slaughtered. What is more natural than that the souls of those who had been slaughtered should now be seen underneath the altar? With the opening of the sixth seal we have reached the end, the day of the final judgment.

These seals of trial and persecution are in evidence throughout this entire dispensation; in a sense, throughout the history of the world. The saints, however, need have no fear. The judgments which are about to fall upon the world will not really harm the true believers here on earth (7: 1-8). Moreover, by and by the Church will come 'out of the tribulation, the great one', the sum total of all tribulations, hr heaven the Church triumphant, the countless palm-bearing multitude, drawn out of every nation and representative of all tribes and peoples and tongues will celebrate its victory in the great day of the con-summation of all things (7: 9-17). We are more than conquerors!

But what about the persecutors? Do they go free? Will the Church not be avenged? Our Lord sees the tears of His persecuted children. Their prayers, made fragrant by the intercession of Christ, ascend to heaven. The Lord answers. The censer is filled with the altar fire which is cast upon the earth (8: 5). 'And there occurred peals of thunder, loud blasts, flashes of lightning, and quaking. ' In other words, God is constantly sending His judgments upon the world in answer to the prayers of His persecuted children. It is for this reason that the seventh seal immediately introduces the trumpets of judgment; the seals of trial and persecution render necessary the trumpets of judgment. ²¹ Wrong must be avenged.

Thus this section on the trumpets of judgment teaches us that by means of plagues upon the land (8: 7), the sea (8: 8), the rivers (8: 10), the sun, moon and stars (8: 12), the evil influences of demons (9: 3, 11), the battle-field (9: 16), and the dreadful expectation of the final judgment (11: 15), our risen and exalted Redeemer is constantly avenging the Church and sending judgments upon the persecutors. Yet these judgments, though severe, are charged with warning. They are not final. They destroy a third part. By means of them God is still calling men to repentance. The function of the trumpet is to warn.

But do they actually result in repentance? On the whole, and apart from the saving operation of the Holy Spirit, they do not. 'They repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts' (9: 21). This, too, was true in John's day, has been true ever since, and always will be true. The Apocalypse is a book for every age. It is always up to date.

While these judgments are falling upon the world, what is happening to the Church? Its safety, witness to others, power, cross-bearing, and final victory are described in chapters 10 and 11.

The section closes with a paean of victory, a song of triumph. 'The dominion over the world became the dominion of our Lord and of his Christ; and he shall reign for ever and ever. ' The saints receive their reward. God destroys the destroyer 11: 18). More than conquerors are we!

Here the first division of the book (chapters 1-11) ends. ¹ But the book does not end here. Nor is it true that it might as well have ended here. There are two questions which cry out for an answer. 1. What is the underlying cause of this persecution of the Church by the world? hi other words, why do unbelievers hate believers so vehemently? What is behind this? 2. What is going to happen to these impenitent individuals (9: 21) who do not heed God's warning voice revealed in the trumpets of judgment?

These two questions are answered in the second division chapters 12-22). Chapters 1 — 11 show the surface: the Christ-filled Church shines in the darkness of this world (chapters 1-3). The world hates the light and persecutes the Church so that the souls of the slaughtered saints appear underneath the altar (chapters 4-7). The blood of the saints is avenged; their prayers are answered; judgments, of every description, fall upon the world while the Church triumphs (chapters 8-11). Chapters 12-14 teach us that this struggle between the Church and the world is but the outward manifestation of the conflict between Christ and Satan. Christ is here called the Man-child. ¹ Satan is called the dragon. ² The dragon's purpose is to devour the Child (12: 4). Failing in this, he persecutes the woman, that is, the Church (12: 13). As his helpers, the dragon employs the beast out of the sea (13: 1-10), that is, antichristian persecution (in John's day concentrated in the empire and government of Rome); the beast out of the earth, that is, antichristian religious propaganda (in John's day centred in the pagan religion and emperor-worship of Rome); and the great harlot, Babylon, that is, antichristian seduction (in John's day spreading from the city of Rome, which tried to satisfy the lust of the flesh).³ Their purpose is to destroy the Church. But do these forces of evil succeed? Who is victorious, the dragon or the Lamb? Chapter 14 furnishes the answer; the Lamb stands as victor upon Mount Zion, and with Him 144, 000 saints! The twofold harvest, of believers and of unbelievers (14: 14 if. ), brings us again to the final judgment.

To read about this victory of the Christ and of His Church fills us with comfort. But we naturally ask, what happens to the foe? Chapters 12-14 introduce five enemies of the Church. They are the following: 1. the dragon himself; 2. the beast out of the sea; 3. the beast out of the earth, also called the false prophet; 4. the great harlot, Babylon; 5. 'the men that have the mark of the beast' (13: 16; 16: 2). All these are defeated together. When Satan is cast into the lake of fire and brimstone, his allies also are cast into it. This is on the day of final judgment. Yet the end of each of these five is described separately, except that the two beasts are taken together (19: 20).

First, the seer shows us what happens to those who have the mark of the beast (chapters 15, 16, but see especially 16: 2). These are the impénitents of 9: 21. (For proof of this, see chapter 16: 9,11).

You will recall that the second question which the first division of the book leaves unanswered is this. What is going to happen to these impenitent individuals? We have already noticed a very close connection between this section on the bowls of wrath (chapters 15 and 16) and that on the trumpets of judgment (chapters 8-11). The two sections are exactly parallel, as we showed in chapter 11. ¹ At the same time, this section on the bowls of wrath (chapters 15 and 16) is a direct continuation of the one which immediately precedes it; the men who have the mark of the beast are introduced, as such, in 13: 16; while in 16: 2 we are told what happens to them.

This raises the question of what happens when Christ's trumpets of judgment do not result in penitence and conversion. Does the Ruler of the universe permit such impenitence and such hardness of heart to remain unpunished? The answer, according to chapters 15 and 16, is that whenever, in the entire history of the world, any individual remains impenitent, and hardens himself against the initial manifestation of God's displeasure in judgments, the final outpouring of divine wrath will follow sooner or later. When the ten plagues did not bring about Pharaoh's willing and cheerful obedience, but revealed a hardened heart, the entire host of Egypt was drowned in the Red Sea {cf. 15: 2, 3). Because those of the new dispensation hardened themselves in spite of their greater privileges and opportunities, this principle of divine moral government is evident today more than ever before, and will become increasingly evident until its culminating manifestation is reached in the day of the final judgment. This, briefly, is the meaning of the bowls of wrath (chapters 15, 16). Bear in mind always that trumpets warn and bowls are poured out.

What about the other enemies of Christ and His Church? The dragon, the two beasts, and the great harlot were introduced in that order (chapters 12-14). The great harlot, the two beasts, and the dragon meet their doom in that order. Remember, however, what has been said before; they are all overthrown at one and the same time. Throughout the history of the world whenever one falls they necessarily all fall. Their final discomfiture takes place on the day of judgment. The subject, however, is so vast, the concepts are so mighty and comprehensive, that the seer, in his description of what happens, first shows us the downfall of the great harlot, then that of the two beasts, and finally that of the dragon.

Thus Revelation 17-19 describes the fall of Babylon, the great harlot. We are shown the inevitable, complete, and terrible character of Babylon's fall, the rejoicing in heaven which results, and finally the Author of this victory over the world in its role as the centre of seduction. The Christ has conquered (19: n ff. ).

This same section also shows us the ruin of the two beasts (19: 20). Now there remains only one enemy whose final overthrow has not yet been described, namely, the dragon, the greatest of them all, their leader and commander, who was introduced first of all. The final section of the book (chapters 20-22) describes his utter defeat. Already the dragon is bound (20: 2). By and by, on the day of judgment, he will be cast into the lake of fire and brimstone to be tormented for ever and ever.

And what of the saints? Already the souls of the martyrs live and reign with Christ, the Victor, on heavenly thrones. After the final judgment (20: 11 — 15) these saints will reign for ever and ever (22: 5) in the new heaven and earth (21: 1). The Lamb occupies the throne (22: 1, 3). He is victorious. We ourselves are more than conquerors.

We have seen that this book is one single, beautiful, gradually developing whole. Every section of the book is exactly where it should be. The book, moreover, describes principles of human conduct and divine moral government which are always operative, and in that very order. The Church always functions as a light-bearer, shining in the midst of the darkness of this world (chapters 1-3). It shines because Christ dwells in it, and consequently the world persecutes the Church (chapters 4-7) with the inevitable result that divine judgments, of every description, always fall upon the world, while the Church is victorious (chapters 8-11). This struggle between the Church and the world always reveals a deeper conflict between Christ and Satan. Satan always employs just those allies mentioned in chapters 12-14. They always — and especially on the day of judgment — go down in defeat. The victory is always ours! There is, of course, nothing mechanical about these seven sections. They are not seven 'blocks of thought'. They do not constitute seven water-tight compartments. The book is an organism, every part of which is vitally related to all the others. Thus, for example, the fall of Babylon is already announced in 14: 8. Yet it is not described until we reach chapters 17-19. Similarly, the persecution of the Church by the world and even the judgment upon the world are presupposed and introduced in the very first section (1: 9, 13 ff. ). But the main theme of that section is the Christ-indwelt Church shining in the midst of the world.

The teachings of these seven sections, which reveal such a glorious unity and gradual blossoming of thought, agree with the whole Bible.

Proposition III. The book is one. The principles of human conduct and divine moral government are progressively revealed; the lampstands give rise to the seals, the seals to the trumpets, etc.

MORE THAN CONQUERORS

William Hendriksen

WILLIAM HENDRIKSEN

PURPOSE, THEME AND AUTHORSHIP OF REVELATION

GENERAL ANALYSIS

THE UNITY OF THE BOOK