PROGRESSIVE TEACHING CONCERNING FINAL JUDGMENT

The book of Revelation reveals an inner, organic unity. It acquaints us with the principles of human conduct and divine moral government. These principles are always and everywhere in evidence. This book is as fully up to date today as it was in AD 1000. Fifty or a hundred years from now it will still be up to date. It is applicable to conditions in the churches of Europe, of America, of Asia, of every continent.

Wherever there is a church, it is a lampstand or light-bearer so that we see the light of Christ shining in the midst of the darkness (chapters 1-3). Wherever this happens, the world hates the Church; the darkness refuses to be conquered by the light. Persecution follows; also trials of every description (chapters 4-7). These trials, however, are overruled for the good of the Church. The throne is always in heaven, not on earth. Believers are always victorious. They come out of the tribulation, the great one.

Wherever and whenever the Church is persecuted, the Lord hears and answers the prayers of His persecuted children. He sees the blood of the martyred saints, and trumpets of judgment warn the wicked (chapters 8-11).

This struggle on the surface — between Church and world —  always indicates a deeper struggle between Christ and the dragon (chapters 12-14). For the impenitent, bowls of final wrath always follow trumpets of judgment (chapters 15, 16). That is true today; it was true yesterday; it will be true tomorrow, whether you live in Africa, Europe, or America. Satan and all his helpers always seem to be victorious, but in reality are always defeated (chapters 17-19; also 20-22).

Thus interpreted — and we are convinced that this is the only tenable explanation — the Apocalypse is really very simple. It is simple and yet most profound. It gives us the real philosophy of history. It shows us the principles of human and satanic conduct and of divine moral government as they are constantly revealing themselves. It indicates how we should interpret the news contained in our newspapers and the events which we study in history books.

We have seen that throughout the history of the world bowls of final wrath always follow trumpets of judgment whenever the latter are unheeded. The order is never reversed. ¹ Trumpets warn. Bowls are poured out. In the final judgment, moreover, these bowls of wrath will be completely emptied upon impenitent, hardened sinners. Similarly, 'Babylon' falls whenever the kingdoms of the world — whether Babylonia, Assyria or Rome — collapse. The great and final fall of Babylon occurs in connection with the second coming of our Lord to judge the world.

• ¹ R. C. H. Lenski, op. cit., p. 267.

Thus conceived, we notice that the final sections of the Apocalypse, though synchronous with the other sections and applicable to the entire course of history, describe especially what will happen in connection with the final judgment.

So although all the sections of the Apocalypse run parallel and span the period between the first and second comings of Christ and are rooted in the soil of the old dispensation, yet there is also a degree of progress. The closer we approach the end of the book the more our attention is directed to the final judgment and that which lies beyond it. The seven sections are arranged, as it were, in an ascending, climactic order. The book reveals a gradual progress in eschatological emphasis. ²

• ² J. P. Lange, op. cit., p. 81; see also p. 5; B. B. Warfield, Biblical Doctrines, P· 645.

A careful examination of the Apocalypse will make this clear. In the first series — Christ in the midst of the seven golden lampstands — we have no more than a mere announcement of Christ's coming unto judgment (i: 7). There is no description of the judgment, hr the second section (chapters 4-7), the final judgment is not merely announced but definitely introduced; we catch a glimpse of the horror which fills the wicked when they see the Judge coming to them (6: 12 ff. ). But that is all. There is no description. A few verses are devoted to a description of the Church triumphant after the final judgment (7: 9 ff. ). The next vision, similarly (chapters 8-11), introduces the final judgment and the joy of the redeemed (11: 15 ff. ).

In these three sections which comprise the first main division of the book (chapters 1-11), we do not come across anything more than a mere announcement of or introduction to the final judgment. But as soon as we enter the second main division of the book there is a change. In the very first section of this main division we have a real description of the final judgment (14: 14 if. ). It is, however, a symbolic representation. Under the symbolism of a double harvest the final judgment is pictured to us. The next vision (chapters 15, 16) describes the pouring out of God's final wrath, so that this section, though synchronous with the others, is in a special sense descriptive of the final judgment. In the next minor division, the fall of Babylon (chapters 17-19), this emphasis upon Christ's second coming in judgment and its meaning for the world and for the Church, both militant and triumphant, is even greater. (See especially 19: 11, 12. ) The seventh or final section (chapters 20-22) not only describes the final judgment, but in this description drops much of the symbolism of the earlier visions. Nothing is vague or indefinite and little is clothed with symbolism (20: 12 if. ). The joy of the redeemed in the new heaven and earth is described much more circumstantially than, for example, in 7: 9 if. The book has reached its glorious climax.

Proposition IV. The seven sections of the Apocalypse are arranged in an ascending, climactic order. There is progress in eschatological emphasis. The final judgment is first announced, then introduced and finally described. Similarly, the new heaven and earth are described more fully in the final section than in those which precede it.

To this conception of the book we give the name 'progressive parallelism'.

CHAPTER FIVE

SYMBOLISM IN THE BOOK

The book of Revelation is a series of pictures. The pictures move. They are full of action. Everything is constantly astir. One picture makes place for another; and then another, and another. Let us watch these constantly-changing scenes.

Here we have seven golden lampstands with someone walking among them. He is wearing a long robe with a gold belt around his breast. His hair is white as snow, and his eyes blaze like fire. In his right hand he is holding seven stars, and from his mouth issues a sharp double-edged sword. The scene changes. We see a halo-encircled throne. Out of the throne come flashes of lightning, rumblings, and peals of thunder. In the right hand of the Lord on the throne there is a scroll, sealed with seven seals. Now someone approaches the throne who is introduced as the Lion of the tribe of Judah. He takes the scroll. Immediately the four living ones round the throne and also twenty-four elders fall down before the Lamb. Each has a harp and gold bowls full of incense, and they are singing the new song. As this music dies, we see four horses, white, red, black, and pale in colour. As the horses and riders go out, we see people slaughter one another. Some seem to be hungry; indeed, starving. Others are being thrown before the wild beasts. We now see the souls of the slaughtered individuals. In a loud voice they are crying underneath the altar. But now the sun becomes black as sackcloth. The full moon takes on the colour of blood. The stars of the sky are falling on the earth. The sky is being rolled up just like a scroll. Every mountain and island is being dislodged from its place. People — including kings, nobles, officers, the rich and the poor alike — are hiding themselves in caves and rocks. Four angels are holding back the four winds so that they do not immediately damage anything on earth or sea. Now 144, 000 people are marked with a seal, and a great crowd which no-one could possibly count, people of every nationality and region on earth, with palm-branches in their hands, appear and cry with a loud voice, Our salvation is the work of our God who is seated upon the throne, and of the Lamb. '

Seven angels with seven trumpets now appear. Another angel is busily engaged offering incense. Now the censer is being filled with fire. It is emptied upon the earth. This is followed by peals of thunder, rumblings, flashes of lightning and an earthquake.

The entire book consists of changing scenes like these, of moving pictures and active symbols. ¹ Moreover, there are sounds, voices, songs, responses, choruses. (Cf. 4: 8, 1 r; 5: 9, 10, 12, 13, 14; 11: 15-18; 12: 10; 15: 3, 4; 19: 1-8; 22: 17. )² It is rather like a magnificent sound-film.

• ¹ N. B. the first verse of the book 'and he made it known by means of signs (or symbols)'.

• ² S. L. Morris, op. cit., pp. 32, 46, etc.

I. THE NEED TO CONCENTRATE ON THE CENTRAL THEME

But the question arises, what do these pictures mean? How shall we interpret them? In order to answer that question, let us make a little detour.

You remember, of course, the parable of the good Samaritan in Luke 10. Now, there are some who would interpret this beautiful story in the following manner: 'The man who is on his way from Jerusalem to Jericho represents Adam, the head of the human race. He left the heavenly city and is travelling down to the city of earth, the profane city. But, having turned his desires towards the earth, he falls into the hands of robbers; that is, he is overpowered by Satan and his evil angels. These robbers strip him of the garment of original righteousness. They also beat him, leaving him full of wounds, half-dead (, half-dend in sins and trespasses! ). The priest and the levite represent the law and the sacrifices. They cannot save the sinner. They are powerless to help. But the good Samaritan, namely, Jesus Christ, is travelling that way and helps the poor sinner. This good Samaritan dresses his wounds with the oil of the Holy Spirit and with wine, namely, the blood of His passion. He then puts the poor man on His own mule, that is, on the merits of His own righteousness. He takes the poor man to an inn, that is, to church. The next day, the good Samaritan gives the host two shillings, that is, the Word and the Sacraments, in order that with these he may provide for the spiritual needs of the poor sinner. Then this good Samaritan departs but promises to return later. '

Now, if the reader has the type of mentality that enjoys such spiritualizing explanations, he might as well close this book. He will never really understand the parables of our Lord. Neither will he ever be able to understand the book of Revelation. Let us emphasize the fact that the explanation just given is wrong from start to finish. It is altogether wrong to ask what is meant by the poor man who fell among the robbers, what is meant by the robbers, the priest, the levite, the good Samaritan, the wine, the oil, the mule, the inn, and the two shillings. Not one of these things has any 'deeper' spiritual meaning whatever! If the mule must be spiritualized, who is going to determine exactly what is its meaning? And what about the two shillings? Do they represent the two sacraments, the Word and the Sacraments, or the two testaments? Who is going to determine this? The context in which the parable occurs says nothing about it, and because the context says nothing, we should say nothing.

Surely all these elements of the parable, the wine, oil, priest, levite, inn, two shillings, etc., have their value, for without them the parable would not be complete and would convey no meaning. But you should not ascribe a separate, spiritual meaning to each of these features. They simply serve to make the parable complete. Then, once you have read the entire parable, you should ask, What is the meaning of this parable, taken as a whole? ¹ Each parable teaches one central lesson. A little study of the context usually makes this one central lesson perfectly clear. In the light of Luke 10: 25-29, and also verses 36 and 37, we see that the meaning of this beautiful story is that instead of asking, 'Who is my neighbour? ' we should be neighbour to whoever the Lord happens to place in our path.

¹ See W. M. Taylor, The Parables of Our Saviour, p. 14.

II. THE NEED TO DISTINGUISH BETWEEN PRINCIPLE AND DETAIL

Something similar holds good with respect to the interpretation of the symbols of the Apocalypse. One must not begin to press the details. One must not ask, in the symbol of the locusts that came out of the abyss (9: 1  —  11), what is the separate meaning of their hair, teeth, breast-plates, etc.? We must not pluck the symbol apart and lose the unity. These details belong to the picture, just as the mule, wine, oil, etc., belong to the parable of the good Samaritan. One should ask, first, what is the picture taken as a whole? Second, what is the one central meaning of this picture? ²

• ² A. Pieters, op. cit.. p. 71.

As a rule¹ the details belong to the picture, to the symbol. We must not try to give a 'deeper' interpretation to the details, unless the interpretation of these details is necessary in order to bring out the full meaning of the central idea of the symbol. Thus, in the symbol of the new Jerusalem (chapters 21, 22), the central idea is perfect fellowship with God. The details — wall, foundations, gates, river, etc.  — describe the glorious character of this fellowship. What we are after is the total impression, the central idea, of each complete symbol. As in the parables, so here, the context helps to explain the meaning of the picture, and a thorough study of all the details is also necessary in order to determine what is the central thought.

• ¹ B. B. Warfield, op. cit., p. 646.

This brings us to our next proposition.

Proposition v. The fabric of the book consists of moving pictures. The details that pertain to the picture should be interpreted in harmony with its central thought. We should ask two questions. First, what is the entire picture? Second, what is its predominant idea?

III. WHAT DO THE SYMBOLS MEAN?

This having been established, another question immediately arises. Granted that we should interpret the symbol as a whole and its details in harmony with the whole, what does the symbol mean? Does it refer to a specific event in history, a particular happening, a detail of chronology, an important date, or what?

In this connection, it is well to distinguish between two kinds of symbols. There are symbols which describe the beginning or the end of the course of the new dispensation. These symbols, as is very evident from the context, generally refer to a specific event. Thus, for example, the radiant woman who is delivered of a Son, a Man-child, refers to the Church bringing forth the Christ, His human nature (12: 1-5). Again, the twofold harvest (14: 15 ff. ) refers to the final judgment, to that one great event.

But there are also other symbols, namely, those that seem to intervene between Christ's first and second comings. We are thinking of such symbols as the lampstands, the seals, the trumpets, the bowls, etc. Do these symbols refer to specific events, single happenings, dates or persons in history? For if they do, then we may as well admit that we cannot interpret them.²

• ² A. Pieters, op. cit., pp. 132 ff.

Because among the thousands of dates and events and persons of history that show certain traits of resemblance to the symbol in question, who is able to select the one and only date, event, or person that was forecast by this particular symbol? Confusion results. We get thousands of 'interpretations', but no certainty. And the Apocalypse remains a closed book.

Yet we do not believe that this is a closed book. We fully believe that it is a revelation, an unveiling. So we must look for some other rule of interpretation.

We hold that this rule, far from being superimposed on the symbols, is derived from them. It is on the basis of the symbols themselves, as described in the Apocalypse, that we arrive at this very significant conclusion, namely, that the seals, trumpets, bowls, and similar pictures, refer not to specific events or details of history, but to principles that are operating throughout the history of the world, especially throughout the new dispensation.

Let us submit evidence in favour of this important rule of interpretation. Notice, first of all, that the sphere in which these seals, trumpets, and bowls operate is very extensive. These symbols affect, respectively, the fourth part of the earth; the third part of the earth, sea, trees; the whole earth, sea, etc. (See chapters 6, 8 and 9, 16. ) This could hardly be true if each seal, trumpet or bowl had reference to just one single event in history, an event that takes place at a certain specific date in a definite locality. But if, on the other hand, we regard the symbol as indicating a whole series of happenings from the beginning to the end of the dispensation these descriptions of the sphere in which the symbols operate begin to have meaning. Thus, for example, we can understand the expression 'a huge mountain all ablaze' that was 'hurled into the sea' if it represents all maritime disasters throughout the dispensation.

Again, these symbols affect not just one very limited group of people, but a multitude that cannot be counted. The trumpets, for example, affect mankind. They do not refer merely to some people living in Europe who happen to have a quarrel with the Pope. Read 9: 20. 'And the rest of mankind, who were not killed by these plagues... ' Tire description is even more general than this, for these symbols seem to affect not only all the unregenerate in one age, but also former generations. Notice, 16: 6. '... for they poured out the blood of saints and prophets. ' We cannot escape the impression, therefore, that the symbols refer to series of happenings, to principles of human and satanic conduct and of divine moral government. They refer to things that happen again and again and again, so that the book of Revelation is always up to date. The symbols describe principles of conduct and of divine moral government that are in evidence today as well as during the first century ad.

In this connection, let us not forget that each of these series  —  whether lampstands, seals, trumpets, or bowls  — appears to span the long period beginning with the first and ending with the second coming of our Saviour. ¹ This also would seem to harmonize better with the idea that the symbols indicate ever-operative principles than with the theory that they signify single, isolated happenings in Europe.

1 See chapter n, pp. 16-19.

Nor must we fail to observe that the symbols usually come in groups of seven. The number seven occurs fifty-four times. The book is addressed to seven churches, represented by seven lampstands. There are seven stars symbolizing seven angels of the churches. There are seven spirits of God represented by seven lamps. Further, there are seven seals and a Lamb with seven eyes and seven horns. Seven angels blow seven trumpet-blasts. Seven other angels pour out the contents of seven bowls full of the final seven plagues. Seven thunders utter voices. The beast out of the sea has seven heads. There are seven mountains, seven kings, and so on. ² This number seven indicates completeness. It harmonizes very well with the idea that the symbols refer to principles of human conduct and of divine government that are always operative, especially throughout this entire dispensation.

2 Other numbers found in the Apocalypse are 1; 2; 3; 3^Λ; 4; 5; 6; 10; 12; 24; 144; 666; 1000; 1260; 1600; 7000; 12000; 144000; 100, 000, 000; 200, 000, 000. See C. F. Wishart, op. cit., pp. 19 ff., for a very fine treatise on the significance of numbers in the Apocalypse.

Our final line of evidence is, perhaps, the most conclusive. We should constantly bear in mind that the purpose of God and of the seer is to make men wise unto salvation. The book has an ethical and a spiritual purpose. For if these symbols merely indicate and predict isolated, future events, it may satisfy some people's curiosity but it can hardly be said that people, in general, are edified. On the other hand, if we believe that the book reveals the principles of divine moral government which are constantly operating, so that, whatever age we happen to live in, we can see God's hand in history, and His mighty arm protecting us and giving us the victory through our

Lord Jesus Christ, then, and only then, are we edified and comforted.¹

All this can be summed up in our sixth proposition:

Proposition VI. The seals, trumpets, bowls of wrath and similar symbols refer not to specific events, particular happenings, or details of history, but to principles — of human conduct and of divine moral government — that are operating throughout the history of the world, especially throughout the new dispensation. ²

• ¹ See B. B. Warfield, op. cit,, p. 646.

• ² See further, W. Milligan, op. cit., VI, pp. 860, 867; S. L. Morris, op. cit., p. 65; H. B. Swete, op. cit., p. ccxvi; C. F. Wishart, op. cit,, p. 42.

CHAPTER SIX

BACKGROUND AND BASIS FOR INTERPRETATION

The Apocalypse is rooted in contemporary happenings in the sacred Scriptures which John and his readers knew well and in direct, special revelation of the mind and purposes of God. All these must be carefully considered if the book is to be rightly interpreted.

I. THE NEED TO NOTE THE CONTEMPORARY BACKGROUND

We shall never be able to understand the book of Revelation unless we interpret it in the light of contemporaneous events. We should always ask, how did the first readers understand this book? We should make an earnest attempt to appreciate the conditions and circumstances out of which this prophecy arose. The Apocalypse has as its immediate purpose the strengthening of the wavering hearts of the persecuted believers of the first century ad. ¹ Therefore every paragraph of this glorious prophecy is filled with significance, instruction and comfort for the seven churches of proconsular Asia. This book is an answer to the crying need of that particular day, and we must permit contemporaneous circumstances to shed their light on its symbols and predictions. True, this book has a message for today, but we shall never be able to understand 'what the Spirit is saying to the churches' of today unless we first of all study the specific needs and circumstances of the seven churches of 'Asia' as they existed in the first century ad.

¹ See chapter 1, pp. 7-10.

We find, then, that the Apocalypse is replete with references to contemporaneous events and circumstances. Believers were being severely and bitterly persecuted. Their blood was being poured out (6: 10; 7: 14; 16: 6; 17: 6; 19: 2). Some were pining away in dingy dungeons or were about to be imprisoned (2: 10). They were suffering from hunger, thirst or famine (6: 8; 7: 16). Some had been cast before the wild beasts (6: 8). Many had been beheaded (20: 4). At Pergamum, Antipas had been killed (2: 13). John had been banished to the isle of Patmos (1:9). The Roman government encouraged persecution; its emperor-worship inspired false religion; its capital was the centre of lust (13: 7, 15; 17: 18). False teachers and sects were troubling the churches (2: 2, 14, 20, 24). Nevertheless, true believers were causing the light of Christ to shine in the dark-ness of superstition and unbelief. Philadelphia had 'an open door' (3: 8).

All these things were real; they were facts — many of them hard facts — for the Church of that day and age. These believers were not primarily interested in the great events of future centuries so much as in the struggle between light and darkness, the Church and the world, Christ and the dragon, truth and error, which was being waged in their own time. The Apocalypse is an answer to the crying needs of these persecuted, sorely afflicted believers. ¹

1 See H. Cowles, op. cit., p. 43; A. Pieters, op. cit., pp. 67 ff.; H. B. Swete, op. cit., p. ccxiii.

This docs not mean that the seer was limited to matters within his own historical horizon. We must remember that the real Author of the book is not the apostle John but God Omniscient Himself. As we have proved abundantly, this book spans the entire dispensation and is intended for us as well as for believers in the first century ad But it was occasioned by the need and suffering of Christians in the first century ad It is definitely rooted in contemporaneous events and circumstances and must be interpreted in harmony with them. True, it speaks of forces that are constantly operative in the history of the world — for example, the beast — but it discusses these in terms that are expressive of the contemporaneous form in which these forces manifested themselves — for example, Rome. We can sum this up as follows:

Proposition VII. The Apocalypse is rooted in contemporaneous events and circumstances. Its symbols should be interpreted in the light of conditions which prevailed when the book was written.

II. THE NEED TO HAVE REGARD TO THE WHOLE CONTEXT OF SCRIPTURE

We should interpret this book in the light of its background. It is rather strange, however, that the very interpreters who strongly insist upon this fail to do full justice to this principle. ² They, as it were, see only the surface-soil: contemporaneous circumstances and events. But there is also a subsoil. The Apocalypse is firmly rooted in this subsoil! We refer to the sacred Scriptures. The mind of the seer was, as it were, immersed in these Scriptures. He was thoroughly acquainted with them. He lived them. They were hidden away in his heart. We maintain, therefore, that the Apocalypse is rooted not only in the surface-soil of contemporaneous events but also, and especially, in the subsoil of the sacred Scriptures. To be sure, the events of the particular day and age in which the apostle was living determined, to a certain extent, the mould in which this prophecy was cast. Nevertheless, they cannot begin to compare with the ages of history and prophecy with which the seer was so thoroughly familiar. We must explain this book in the light not only of external events but also of the entire religious heritage held in reverence by believers who lived when these visions were seen and recorded.

2 This is where the preterists (see chapter 1, note 1) often fall down.

Let us give a very striking example. When we study Revelation 13: 1-10, we immediately notice that its symbolism is rooted in Daniel 7: 2-8. In both cases the same animals are referred to, though in Daniel they occur singly, one by one, while in the Apocalypse they are combined. Thus, the latter gives us the picture of a composite beast. It was 'like a leopard, and its feet were as the feet of a bear, and its mouth as the mouth of a lion... '. Now in Daniel these beasts — lion, bear, leopard, and 'anonymous'  — indicate not kings but kingdoms, empires that arise in opposition to God's people. They refer to the world-power in four successive phases of manifestation. So what is more logical than to infer that the composite beast of the Apocalypse also has this same meaning and refers to an anti-Christian power, the antichristian persecution movement, in successive phases and embodiments? Concerning this beast we read that five of its heads were fallen when the apostle saw the vision. One raised itself at that very time, namely, the sixth. The other had not yet arrived (17: 10). Now, on the basis of a comparison with the book of Daniel, is it not very evident that the heads of this composite beast of the Apocalypse must indicate empires in which the world's persecuting power is successively embodied? For example, ancient Babylonia, Assyria, New Babylonia, Medo-Persia, Greco-Macedonia, and Rome. Yet many interpreters, who insist on explaining the Apocalypse in the light of its contemporaneous background, regard these heads as representing individual rulers, namely, Julius Caesar, Augustus, Tiberius, Caligula, Claudius, and Nero. These inter preters do not take sufficient account of the Old Testament basis of the Apocalypse. They see the surface-soil of contemporaneous history. They forget that there is such a thing as a subsoil, namely, the sacred Scriptures.

Let us permit Scripture to interpret Scripture.

First and foremost, we should do justice to the immediate context in which a passage occurs. This is often forgotten. But unless we interpret the various symbols in harmony with the context in which they occur, we shall never see the wonderful organic unity that characterizes the book. We shall miss the 'thread' of the discussion.

Once the context has been definitely determined and has received its full due, parallel passages should be consulted. First, and most important, parallels occur in the Apocalypse itself. When, for example, we interpret Revelation 20 in the light of what is in some respects its parallel, Revelation 12, the meaning becomes much clearer. The question concerning the devil's captivity will not be so difficult to answer.¹

1 See pp. 184-186.

There are also parallel passages occurring in other books of the New Testament. Some of those which are found in the Gospel of John have already been indicated. ² There are others in the Synoptics. Among the most striking New Testament parallel passages are the following:

Finally, the Apocalypse is steeped in the thoughts and images of the Old Testament. ³ Let us mention just a few passages which, at least as far as their form is concerned, are patterned after and based on what is found in the Old Testament.

2 See chapter 1, pp. 12 f.

3 J. B. Lightfoot, St. Paul's Epistle to the Galatians, p. 3 61; A. Pieters, op. cit., p. 72; A. T. Robertson, Syllabus for New Testament Study, p. 254; H. B. Swete, op. cit., pp. cxxxix if.; B. F. Westcott and F. J. A. Hort, The New Testament in the Original Greek, pp. 612 ff; G. F. Wishari, op. cit., pp. 14ff.

This is just a beginning. Westcott and Hort¹ give nearly four hundred references or allusions to the Old Testament, and an intensive study of any chapter of the Apocalypse soon reveals that this list of four hundred references is itself incomplete.

• ¹ Op. cit., pp. 612 ff.

It is on the basis of these sacred Scriptures that we must interpret the Apocalypse. Nevertheless, we must be very careful: the seer is not a copyist. He receives visions. To be sure, these visions are of such a character that they can be received by air apostle of Jesus Christ whose mind and moral consciousness are saturated with the teachings of the Old Testament. John, however, is writing down what he sees and hears. The Old Testament teachings, moreover, are often poured into new moulds and acquire a slightly modified meaning in the Apocalypse. Whether or not this is true in any given case is determined by the immediate context. ²

• ² F. Bleek, Lectures on the Apocalypse, p. 643; 11. B. Swete, op. cit., p. cliii.

In emphasizing this basis of the Apocalyptic visions in the subsoil of the sacred Scriptures we must always bear in mind that it is wise to proceed from the clearer to the more obscure and never vice versa. ³ This has often been forgotten. A passage which by itself is rather obscure is seized on; for example, Revelation 20: 2. It is given a most literal interpretation. Then — to cap the climax — all the clear passages in the more didactic portions of Scripture are distorted in such a fashion that they will agree with the meaning which the 'interpreter' has poured into the obscure passage.

• ³ See B. B. Warfield, op. cit., p. 643.

The result is that we get a good many novelties, that is, items of information which are not clearly derived from the plain teachings of Scripture elsewhere. A sound method of interpretation will endeavour to steer clear of novelties. The historical method of interpretation furnishes thousands of warning examples. Even parallelists who have written excellent commentaries have not always avoided them. ⁴

• ⁴ R. C. H. Lenski (op. cit., p. 600), who has made a very successful attempt to avoid them in his commentary, refers to a few of these novelties found in the commentaries of others.

This leads us to our eighth proposition which we formulate as follows:

Proposition VIII. The Apocalypse is rooted in the sacred Scriptures. It should be interpreted in harmony with the teachings of the entire Bible.

III. THE ORIGIN OF THE BOOK IN THE MIND OF GOD

The Apocalypse is rooted in contemporaneous circumstances and in the sacred Scriptures. In the final analysis it is rooted in direct, special revelation. It has its origin in the mind of God. It was God who prepared and formed the soul of the apostle John so that he was able to receive this glorious prophecy. It was God who gave this vision. Tire God who inspired all the sacred writings so that they are all God-breathed is also the Author of the Apocalypse.

Proposition IX. The Apocalypse is rooted in the mind and revelation of God. God in Christ is the real Author, and this book contains the purpose of God concerning the history of the Church.¹

¹ See chapter i, p. 15.

CHAPTER SEVEN

REVELATION 1: THE SON OF MAN

1. The Introduction (verses 1-3)

The first chapter of the Apocalypse consists of seven easily recognized parts. The introduction covers the first three verses. It contains the title of the book, a statement of its origin, and the first beatitude. The title of the book is 'The Revelation of Jesus Christ'. It is a revelation or unveiling of the plan of God for the history of the world, especially of the Church. It is, therefore, a direct communication from God and is not derived from any human source.¹ It is called the Revelation of Jesus Christ because Jesus Christ showed it to John and through him to the Church.

1 C/ C. A. Auberlen, The Prophecies of Daniel and the Revelations of St. John, pp. 81 ff. He points out that while both prophecy and apocalypse are products of divine, special revelation, the predominance of the divine act of unveiling over the human act of mediation is more clearly evident in apocalypse than in prophecy. The very term 'prophecy' emphasizes the human factor, whereas the word 'apocalypse' ('unveiling') stresses the divine act.

Notice the various links in the chain of origin and communication. First, there is God. We read: 'which God gave to him'.² It was God who highly exalted the Mediator and committed to Him the government of the world in the interest of the Church (1 Cor. 15: 24-28; Phil. 2:9). God also gave the Mediator the plan for the history of the world and the Church (Rev. 5: 1,7). God gave Him this plan in order that He should make it known, in its general principles, to His servants. This plan pertains to things which must soon occur. They begin to happen at once.³

2 A remarkable agreement with the Christology of John's Gospel. See Jn. 5: 20; 7: 16; 12: 49; 14: 10; 17: 7,8: 'for the words which thou gavest me 1 have given unto them'.

3 We do not believe that the term 'shortly', as used here, indicates that the events are to follow one another in rapid succession. After all, a reference tojas. 1:19; Acts 22: 18 is not decisive. The question is: what does the term mean here, in Rev. i : i ? The context ought to decide. Verse 3 gives us an excellent commentary: the time is at hand : the symbols begin to be realized immediately. This view is confirmed by the parallel passage, Rev. 22: 10: And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand. ' (Cf. 20: 7, 12. ) Thus interpreted  — and we are confident that this is the correct interpretation  — the very first verse of the Apocalypse deals the death-blow to any futuristic view.

Secondly, there is Jesus Christ. This is not the Revelation of John. It is the Revelation of Jesus Christ. He both reveals this plan to His Church, and as Mediator enthroned in glory causes it to be realized in history. He reigns on high.

Thirdly, there is His angel. Jesus, in turn, commissions an angel to guide John and to exhibit to him, by means of visions, the elements of the plan which are to be revealed. This angelic guide shows John a vision of heaven; then, of earth, of the wilderness, and of the new heaven and earth.

Fourthly, there is His servant John. The apostle John is meant. ¹ John did not conceal these visions. He 'bare witness of the word of God and of the testimony of Jesus Christ, even of all things that he saw'. ²

• ¹ See chapter 1, pp. 10ff.

• ² The term 'to bear witness' is characteristic of John's writings.

Fifthly, there is the reader or lector: 'blessed is he that reads'. Books had to be copied by hand, so they were few in number and very expensive. Besides, many Christians were not able to read. So a lector was appointed to read to the people assembled for worship. The lector who reads with a believing heart is pronounced blessed. This is the first of seven beatitudes. ³

³ The seven are found in the following passages: Rev. 1:3; 14:13; 16:¹5; 19: g; 20: 6; 22: 7; 22: 14. This is one more strong argument in favour of the unity of the entire book.

Sixthly, there are those that hear and keep the words of the prophecy. All believers who read and study this book with the proper attitude of heart are pronounced blessed. Remember, the time is at hand; the predictions begin to be fulfilled immediately.

2. The salutation and adoration (verses 4-6)

The book is addressed to 'the seven churches that are in Asia'. These churches are mentioned in verse 11. They were located in the Roman proconsular province of Asia, that is, the western part of Asia Minor. The seven, beginning with Ephesus, which was nearest — and perhaps dearest — to John in Patmos, then proceeding north to Smyrna and Pergamum, then south-east to Thyatira, Sardis, Philadelphia and Laodicea, formed a kind of irregular circle. It is helpful to consult a Bible map here. These seven churches represent the entire Church throughout this dispensation. ⁴

• ⁴ See chapter 1, p. 10; and chapter VIII, pp. 60, 79f.

Notice the peculiar and very beautiful form of the salutation: 'Grace to you and peace from him who is and who was and who is to come. ' Grace is God's favour given to those who do not deserve it, pardoning their sins and bestowing upon them the gift of eternal life. Peace, the reflection of the smile of God in the heart of the believer who has been reconciled to God through Jesus Christ, is the result of grace. This grace and this peace are provided by the Father, dispensed by the Holy Spirit, and merited for us by the Son. Therefore all three are mentioned in the salutation. Literally we read: 'Grace to you and peace from "He who is and was and is coming¹'. ' This is both good Greek and good English. ¹ It very beautifully indicates the unchangeable God of the covenant (cf. Ex. 3: 14 if. ). The expression 'the seven spirits' refers to the Holy Spirit in the fullness of His operations and influences in the world and in the Church. With respect to Christ we notice He is described first with reference to His ministry on earth as the faithful witness; then in connection with His death and resurrection as the firstborn of the dead; and finally, in terms that express His present exaltation, as the ruler of the kings of the earth.

• ¹ We should not be too ready to condemn John's grammar. See Moffatt's translation, and cf. A. Pieters, op. cit., p. 83.

In this salutation we have the order of Father, Spirit, Son. The reason for this order, probably, is that God is viewed as dwelling in His heavenly tabernacle or temple (7: 15). Grace and peace are represented as coming from the Father, who dwelt above the ark in the holy of holies; and from the Spirit, indicated by the candlestick with its seven lamps in the holy place; and from Jesus Christ, whose atonement was symbolized by the blood under the altar of burnt-offering in the court.

The mention of Jesus Christ in the salutation results in this spontaneous adoration: 'Unto him that loves us... be the glory and the dominion for ever and ever. Amen. ' Notice that believers are said to be loosed, not merely washed, from their sins. In that one observation, properly understood, there is material for a whole sermon. Observe also that the characterization 'kingdom... priests', which was formerly applied to Israel (Ex. 19: 6), is now applicable to believers collectively, that is, to the Church. In the Church Israel lives on. Can anyone read these words and still maintain that Christ is not the King of the Church?

Throughout this book the glory is ascribed not to the creature but to God in Christ (1: 6; 4: 8,11; 5: 9,13; 7: 10,12, etc. ).

3. The announcement of Christ's second coming (verse 7)

This is not the central theme of the book. ¹ Yet it constitutes a real source of comfort for afflicted believers. It is the hope of believers and the consternation of the enemies of the Church. He comes 'with the clouds', that is, with glory (Dn. 7: 13; Mk. 14: 62; Ezk. 1: 4-28; Rev. 14: 14), and with anguish, wrath, judgment (Zp. 1: 15; Ps. 97: 2). The Bible knows nothing about an invisible or secret second coming. Nowhere is this taught. On the contrary, 'every eye shall see him'. Those who pierced His side shall also see Him. It is possible that the expression 'and they that pierced him' also indicates all others who have pierced the Christ by means of their disobedient lives. The expression is taken from Zechariah 12: 10 ff. (Cf Jn. 19: 34, 37; 20: 25, 27. )² The Jews who rejected Him are then going to see that Jesus of Nazareth, whom they crucified, is, indeed, the Christ!

• ¹ In stating that the second coming is not the dominant note nor the main theme of the book we disagree with many excellent commentaries. See chapter 1, pp. 8f; and D. S. Clark, The Message from Patmos, p. 25.

• ² This is yet another link between the Fourth Gospel and the Apocalypse. Both the author of the Fourth Gospel (Jn. 19: 37) and the author of the Apocalypse (Rev. 1: 7) follow the Massoretic Hebrew text of Zc. 12: 10, and desert the Ixx, which adds weight to the evidence for common authorship.

'And all the tribes of the earth shall mourn for him. ' This is not the mourning of repentance but that of hopelessness: 'as one that is in bitterness for his first-born'. (See Zc. 12: 10. ) The expression refers to beating the breast in mourning and despair. Unbelievers will hide themselves in the caves and in the rocks of the mountains and will say, 'Fall on us and hide us from the face of him that sits on the throne, and from the wrath of the lamb... ' (6:16).

4. Christ's self-designation (verse 8)

That this glorious title refers to Christ should not be open to doubt. Both the immediately preceding and the immediately succeeding contexts have reference to Christ (see verses 7, 13). The expression I am the Alpha and the Omega' is found in a slightly modified form in verse 1 7 — 'I am the first and the last' — where it refers to Him who was dead and is alive for evermore. Observe also the parallel passages, 2 1: 6-8 and 22: 1 3.

John hears the Lord Jesus Christ Himself speaking to him and saying, 'I myself am the Alpha and the Omega. ' Alpha and Omega are the first and the last letters of the Greek alphabet. Thus Christ here describes Himself as being the complete and perfect and eternal revelation of God. He says, as it were, 'I am from the very beginning to the very end, that is, the Eternal One. Take courage; your enemy cannot destroy your Christ. ' He Himself tells us that He is fully equal with the Father, for He adds: 'declares the Lord God, who is and who was, and who is to come, the Almighty. ' Notice that the same phrase which in verse 4 described the Father here designates the Son. 'I and the Father are one' (Jn. 10: 30). Was this, perhaps, the voice which caused John to be 'in the Spirit'?

5. John's commission to write the Apocalypse (verses 9  —  11)

In verse 8 it was Christ who was speaking. Here, in verse 9, John himself again begins to speak. Observe the amiable way in which the apostle addresses his fellow Christians in order to gain their full confidence and to make them feel that he is standing on common ground with them: 'I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus. ' He tells us that he was in the isle that is called Patmos for the Word of God and the testimony of Jesus. Does this mean that the apostle had been sentenced to hard labour because he refused to drop incense upon the altar of a pagan priest as a token of worshipping the emperor. ¹ We are not sure. We do know that in some way or other his loyalty to Christ and His gospel had resulted in cruel exile.

1 W. M. Ramsay, op. cit., pp. 85, 98.

It is the Lord's day, that is the first day of the week, the day on which we commemorate the Lord's resurrection. ² John is probably thinking about Ephesus and the other churches in Asia Minor. Suddenly the earth seems to sink away under his feet, and his soul seems to be liberated from the shackles of time and space. He is taken out of contact with the physical world round about him; he is 'in the Spirit'. He sees, indeed, but not with physical eyes. He hears, but not with physical ears. He is in direct spiritual contact with his Saviour. He is alone ... with God! (Cf. Dn. 8: 2; Is. 6:1; Ezk. 1: 4; Acts 10:10; 11: 5. ) He is wide awake and every avenue of his soul is wide open to the direct communication coming from God.

2 There is no reason for identifying 'the Lord's Day' with 'the Day of the Lord'. The Lord's Day is the day which we observe in commemoration of the Lord's resurrection; just as the Lord's Supper, 1 Cor. 11: 20, is the supper which we observe in remembrance of the Lord's death on the cross. The term 'the Day of the Lord' is a translation of the Hebrew 'the Day of Jehovah' and has a completely different meaning (see I. T. Beckwith, op. cit., pp. 20 ff. ). To identify these two terms in support of the notion that John in the Spirit was transported to the day of Christ's second coming is quite without foundation.

In this condition John hears behind him a great voice as of a trumpet. Whenever God had anything to impart to His people during the Old Testament dispensation, He gathered them by means of a trumpet-sound (Ex. 19: 16, 19; Lv. 25: 9; Jos. 6: 5; Es. 58: 1 ; etc. ). Yet notice: 'as of a trumpet'.

The voice said, 'What thou seest write in a book and send it to the seven churches', etc. The voice was that of Jesus Christ Himself. He ordered John to write what he saw and to send to the churches what he had written. We believe that John wrote down these visions while he received them (10: 4) or shortly afterward ( 1: 19).

6. The vision of the Son of Man (verses 12-16)

'And having turned I saw seven golden lampstands.. And among these lampstands John sees  — with what a rush of memories and what a rapture of surprise!  — the very Saviour on whose bosom he had once reclined. He is the same Saviour, vet different from the days of His humiliation. John describes this vision of the Son of man (verses 12-16). ¹ Do not destroy the unity of the symbol. For example, do not interpret the sharp two-edged sword that proceeds out of Christ's mouth as indicating the sweet and tender influences of the gospel in its mission of conversion. Notice that in 2: 16 we read: 'and I will do battle against them with the great sword of my mouth'. This is addressed to those¹ who refuse to repent. The entire description must be taken as one whole and interpreted as such. ²

¹We use the definite article advisedly here. The term 'Son of man' is to be regarded as a proper noun which does not need the definite article in the original.

² See chapter v, pp. 38ff.

Let us try to see it thus. Notice that the Son of man is here pictured as clothed with power and majesty and with awe and terror. That long royal robe; that golden belt buckled at the breast; that hair so glistening white that like snow on which the sun is shining it hurts the eye; those eyes flashing fire, eyes which read every heart and penetrate every hidden corner; those feet glowing in order to trample down the wicked; that loud, reverberating voice, like the mighty breakers booming against the rocky shore of Patmos; that sharp, long, heavy great-sword with two biting edges; that entire appearance 'as the sun shines in its power', too intense for human eyes to stare at — the entire picture, taken as a whole, is symbolical of Christ, the Holy One, coming to purge His churches (2: 16, 18, 23), and to punish those who are persecuting His elect (8: 5 ff. ).

7. The effect of the vision on John (verses 17-20)

'When I saw him, I fell at his feet as one dead. ' (Cf Gn. 3: 8; 17: 3; Ex. 3: 6; Nu. 22: 31; Jos. 5: 14; Is. 6: 5; Dn. 7: 15; etc. ) Yet the real purpose of the vision was not to terrify but to comfort John. We have something very similar in Habakkuk 3. After a very vivid description of the awe-inspiring march of Jehovah we read: 'Thou wentest forth for the salvation of thy people. 'That also is the point here. 'Fear not, I am with thee, O persecuted flock. ' The Son of man tenderly lays His right hand on John, an expression of love and air imparting of strength, so that the apostle's drooping and exhausted frame revives and he arises. Then the Saviour utters these words of comfort, '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. '

Christ, too, had been put to death. But He had risen from the dead; glorious comfort for all those who were being persecuted unto death. Their living souls would join the ever-living Christ. He has the 'keys' of death, that is, authority and power over death, so that death camrot injure the believer but is to be considered gain for the kingdom; and so, also, for the believer. Not only has the Son of man the keys of death but also of Hades. Had He not Himself been in Hades? (See Acts 2: 27, 31. )

It is evident that the term 'Hades' as used here cannot mean hell or the grave. It signifies the state of disembodied existence. ¹ It refers to the state of death which results when life ceases and when body and soul separate. Thus Hades always follows death (Rev. 6: 8). But Hades was not able to hold the Son of man. He arose gloriously and now has authority over death and Hades, and from their terrors He is able to deliver believers, through the power of His resurrection (cf. 20: 13, 14). Does not the Son of man reveal that He has the keys of death whenever He welcomes the soul of a believer into heaven? And does He not prove that He has the keys of Hades when at His second coming He reunites the soul and body of the believer, a body now gloriously transformed? What a wonderful comfort for persecuted believers, some of whom were soon to lay down their lives for the cause of the gospel.

• ¹ See art. 'Hades' in ISBE (1929 ed. ). For Lenski's view see chapter in, p. 27, note 1.

Christ instructs John to write the things which he saw, that is, this vision of the Son of man; and 'the things which are', that is, the condition at that very time, of the seven churches in Asia Minor; and 'the things which shall come to pass hereafter', that is, the events that would happen throughout the entire future, according to their leading principles.

In harmony with the central meaning of the entire vision, there were two details needing additional comment. Christ here gives us His own explanation. He tells John that the seven stars which he had seen in the right hand of the Son of man indicate the angels of the seven churches. Angels must be taken in the sense of pastors, ministers. ¹ The Lord holds them in His right hand; He exercises absolute authority over them; they are His ambassadors. He protects them; they are safe when they obey Him and are faithful in His service.. And the seven lampstands are seven churches. ' The churches are lampstands, that is, light-bearers. See Matthew 5: 14: 'Ye are the light of the world. ' (Cf Ex. 25: 31; Zc. 4: 2. ) It is interesting to observe that the very word 'lampstand' is used in Matthew 5: 15. Notice the context: 'Neither do men light a lamp, and put it under a bushel, but on the lampstand (lychnia, the same word as in Revelation); and it shines to all that are in the house. Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. ' fC/also Mk. 4: 21; Lk. 8: 16; 11: 33; Heb. 9: 2. )

1 If these 'angels' in fact indicated the messengers of the churches sent to visit John, as the Scofield Bible holds, the expression 'To the angel of the church at... write' would be meaningless. Nor can real angels, heavenly beings, be meant, for it would have been rather difficult to deliver the book or its epistles to them. Neither do we believe that the expression 'angels' can mean the churches as personified or as in (he expression 'the Spirit of Ephesus'. We seriously doubt whether the expression, thus interpreted, would have been understood by those who first read or heard the book. For an excellent defence of the view that these angels refer to the bishops, pastors, or ministers of the churches, see R. C. Trench, op. fit., pp.

In the Tabernacle there was one lampstand with seven lamps; here in Revelation we have seven lampstands. The reason for the difference is that during the old dispensation there was a visible unity, the Jewish church-state, whereas the churches of the new dispensation find their spiritual unity in Christ who is present and active among them in and through His Spirit. Therefore they need not fear. 'For where two or three are gathered together in my name, there am I in the midst of them׳ (Mt. 18: 20).

CHAPTER EIGHT

REVELATION 2, 3: THE SEVEN LAMPSTANDS

The Apocalypse is a work of art, marvellous art, divine art. By subtle bands its various parts are tied together.

One is unable to understand chapters 2 and 3 unless he has read chapter 1. And chapters 2 and 3, in turn, form the setting, as it were, for the later portions of the book. The promises found in these two chapters return and are explained more fully in later passages.

Do you wish to know what is meant by the words: 'To him that overcomes, to him will I give to eat of the tree of life, which is in the paradise of God'? Then turn to Revelation 22: 2, 14. Again, are you looking for a definition of 'the second death' in view of the glorious promise: 'he that overcomes (or conquers) shall not be hurt of the second death'? Revelation 20: 14 offers you just what you are seeking. Tire 'new name׳ which is promised to the 'conquerors', 2: 17, reappears again and again: 3: 12; 14: 1; 22: 4; cf. 19: 12, 13, 16. Tire authority over the nations of 2: 26 receives its commentary in 12: 5; 20: 4. The morning star of 2: 28 re-occurs at 22: 16; and so it is with all the other promises. ¹ The seven epistles belong to the very essence of the book. The book is one.

1 R. (!. Trench, op. cit., p. 07; \V. Milligan, op. cit., p. 841.

These seven epistles, moreover, reveal — with slight modifications — one pattern. This pattern appears most clearly in the epistles to Ephesus, Pergamum, Thyatira and Sardis. The seven parts are as follows:

• 1. Tire salutation or address; e. g., 'To the angel of the church in Ephesus... '

• 2. Christ's self-designation; e. g., 'he that holds the seven stars in his right hand... '

• 3. Christ's commendation; e. g., '1 know thy works, and thy toil, and thy patience... '

• 4. ,.Christ's condemnation; e. g., 'But I have this against thee

• 5. Christ's warning and threat’, e. g., 'Remember therefore... or else... '

• 6. Christ's exhortation; e. g, 'He that has an ear, let him hear what the Spirit is saying to the churches. '

• 7. Christ's promise; e. g, 'to him that overcomes... I will give to eat of the tree of life. '

In each church — with the single exception of Laodicea —  Christ finds something to commend. In five of the seven He finds something to condemn. The laudable exceptions are Smyrna and Philadelphia.

These seven epistles are divided into two groups: one of three and one of four. ¹ In the first three letters the exhortation is followed by the promise. In the last four this order is reversed.

¹ See chapter n, pp. 22f. and R. C. Trench, op. cit.. p. 90.

The notion that these seven churches describe seven successive periods of Church history hardly needs refutation. ² To say nothing about the almost humorous — if it were not so dep lor-able — exegesis which, for example, makes the church at Sardis, which was dead, refer to the glorious age of the Reformation; it should be clear to every student of the Bible that there is not one atom of evidence in all the sacred writings which in any way corroborates this thoroughly arbitrary method of cutting up the history of the Church and assigning the resulting pieces to the respective epistles of Revelation 2 and 3.

² W. J. McKnight, 'The Letter to the Laodiceans', Biblical Review, XVI, p. 519; A. Pieters, op. cit., pp. 100 ff. (an excellent discussion). The con-trary view is defended by the Scofield Reference Bible.

The epistles describe conditions which occur not in one particular age of Church history, but again and again.

1. The letter to Ephesus (2: 1-7)

Ephesus was wealthy, prosperous, magnificent, and famous for its shrine of Diana. The city was located near the western coast of Asia Minor, on the Aegean Sea and near the mouth of the Cayster River. Its harbour — in the days of its glory —  accommodated the largest ships. Moreover, it was easily accessible by land, for Ephesus was connected by highways with the most important cities of Asia Minor. Ephesus was for a long time the commercial centre of Asia. Tire temple of Diana was at the same time a treasure house, a museum, and a place of refuge for criminals. It furnished employment for many, including the silversmiths who made miniature shrines of Diana. ³

³ W. M. Ramsay, op. cit., pp. 210-236.

Paul visited this city (Acts 18: 19-21) on his way from Corinth to Jerusalem. This was during his second missionary journey, about ad 52. Here it was that he left Priscilla and Aquila , 18: 19); and that Apollos taught with burning zeal (18: 25). On his third missionary journey Paul spent three years here (Acts 20: 31). His work was greatly blessed, not only in Ephesus proper but also in the surrounding region. The sale of silver shrines began to fall off, and when the temple of Diana was burned in ad 262 it was never rebuilt. Homeward bound from his third missionary journey, Paul bade farewell to the elders of the church at Ephesus in a very touching maimer (Acts 20: 17-38). This was about the year ad 57. During his first imprisonment, ad 60-63, Paul sent his letter to the Ephesians from Rome. ¹ After his release, the apostle in all likelihood made some more brief visits to Ephesus and left Timothy in charge of this church (1 Tim. 1: 3). A few years later, in all probability very soon after the beginning of the Jewish war, say in ad 66, we find the apostle John in Ephesus. ²

1 This is not affected by whether or not we regard this Epistle as a circular letter. R. C. H. Lenski ably defends the genuineness of the words 'that are at Ephesus' (Eph. 1: 1) in his Interpretation of St. Paul's Epistles to the Galatians, to the Ephesians, and to the Philippians, pp. 329 ff.

2 See F. Godet, Commentary on the Gospel of John, pp. 43 ff.

It was during the reign of Domitian (ad 81-96) that John was banished to Patmos. He was released and died during the reign of Trajan. Tradition relates that at a very old age John, too feeble to walk, would be carried into the church and would admonish the members, saying, 'Little children, love one another. '

Thus it will be evident that the church at Ephesus was more than forty years old when Christ dictated this epistle. Another generation had arisen. The children did not experience that intense enthusiasm, that spontaneity and ardour which had been revealed by their parents when the latter first came into contact with the gospel. Not only this, but they lacked their former devotion to Christ. A similar condition occurred in Israel after the days of Joshua and the elders (Jdg. 2: 7, 10, 11). ³ The church had departed from its first love.

3 See R. C. Trench, op. cit.. p. 80.

Notice Christ's self-designation: 'He that holds the seven stars in his right hand, he that walks in the midst of the seven golden lampstands. ' What is the reason for this designation? It is given because the seven stars indicate the ministers of the churches, Christ's true ambassadors, and the church at Ephesus had been troubled by 'false apostles' (2: 2), who had tried to counteract the work of the true ministers. So to this church is given the assurance that the Son of man, exalted in glory, rules the ministers and knows what happens in the churches: He holds the stars and walks in the midst of the lampstands. Thus we find that in each separate instance Christ's self-designation has its bearing on the church to which the epistle is addressed.¹

• ¹ All commentators note this fact.

The church at Ephesus is praised for its work, toil, and endurance. With respect to these things it was a lampstand, causing the light of the Saviour to shine in the midst of the darkness of the world. It is worth special note that this church is also praised for its 'intolerance'. It had examined the would-be apostles, and, upon finding them false, had rejected them. In all these trials this church had been loyal to the true doctrine and had not become weary. It had heeded Paul's warning (Acts 20: 28, 29; cf. 1 Jn. 4: 1).

Then, suddenly, we read the accusation: 'But I have this against thee, that thou didst leave thy first love. ' We have already explained the meaning of this serious reproach. To be sure, there were works, toil, and endurance in Ephesus; but all these may be present even though there has been a decay in love. A wife, for example, may be very faithful to her husband and may give evidence of bustling assiduity in all matters pertaining to him — and yet there may be a lessening of love. Her sense of duty alone may cause her to remain faithful in all the details of attention which she bestows upon him. Similarly, a church member may be very regular in his attendance at the services but, in spite of that, may not be as devoted to the Lord as he formerly was.

The church is urged to reflect on its fall, to come to a 'change of mind', so that it may again perform the first works. The threat 'or else I come to thee, and will move thy lampstand out of its place', was fulfilled. There is today no church in Ephesus. The place itself is a ruin.²

² See E. L. Harris's article, 'Some Ruined Cities of Asia Minor', in The National Geographic Magazine, Dec. 1908.

Then, very tenderly, the Lord resumes His praise: 'But this thou hast, that thou hatest the works of the Nicolaitans which I also hate. ' It is probable that these Nicolaitans and 'those that hold the teaching of Balaam' (2: 14), and the followers of the woman Jezebel (2: 20), represent in general the same group or school of heretics. We shall meet them again. It would seem that they were individuals who not only refused to stay away from the immoral and idolatrous banquets of the heathen, but also tried to justify their sinful practices. ¹ The Lord hates any compromise with the world. He praises the church at Ephesus for its firm stand against the works of the Nicolaitans.

1 See our explanation of the epistle to Pergamum and of that to Thyatira, especially pp. 67, 71 f.

Then follows the exhortation 'he that has an ear, let him hear what the Spirit is saying to the churches'. Note the plural. Each epistle must be read by all the churches and not merely by the one for which it is primarily intended. ²

2 This fact is likewise stressed by almost all commentators.

The expression 'to him that overcomes' means 'to the conqueror'. It is the same word used in 6: 2: 'and he came forth conquering and to conquer'. The conqueror is the man who fights against sin, the devil, and his whole dominion and in his love for Christ perseveres to the very end. To such a conqueror is promised something better than the food offered to idols, with which the heathen at their licentious festivals probably tried to tempt church members. The conqueror would be given to eat of the tree of life (Gn. 3: 22; Rev. 22: 2, 14); that is, he would inherit eternal life in the paradise of heaven. Thus the promise is adapted to the general character of the epistle, as is true with respect to each of these seven messages.

2. The letter to Smyrna (2: 8-11)

This city, located on an arm of the Aegean Sea, was a rival of Ephesus. It claimed to be the 'First City of Asia in beauty and size'. A gloriously picturesque city, it sloped up from the sea, and its splendid public buildings on the rounded top of the hill Pagos formed what was known as 'the crown of Smyrna'. The westerly breeze, the zephyr, comes from the sea and blows through every part of the city rendering it fresh and cool even during the summer. From the very beginning of Rome's rise to power, even before its days of greatness, Smyrna was its loyal ally and was recognized as such by Rome. The faithfulness and loyalty of the Smyrnians became proverbial. ³

3 W. M. Ramsay, op. cit., pp. 251-267.

In all probability the church at Smyrna was founded by Paul during his third journey, ad 53-56. We are not sure of this, but it would seem to be a safe conclusion from what we read in Acts 19: 10, '... so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks'.

It is possible that Polycarp was bishop of the church at Smyrna at this time. He was a pupil of John. Faithful to death, this venerable leader was burned at the stake in the year ad 155. He had been asked to say, 'Caesar is Lord', but refused. Brought to the stadium, the proconsul urged him, saying, 'Swear, and I will set thee at liberty, reproach Christ. ' Polycarp answered, 'Eighty and six years have I served him, and he never did me any injury: how then can I blaspheme my King and my Saviour? ' When the proconsul again pressed him, the old man answered, 'Since thou art vainly urgent that ... I should swear by the fortune of Caesar, and pretendest not to know⁷ who and what I am, hear me declare with boldness, I am a Christian... ' A little later the proconsul answered, 'I have wild beasts at hand; to these will I cast thee, except thou repent. I will cause thee to be consumed by fire, seeing thou despisest the wild beasts, if thou wilt not repent. ' But Polycarp said, 'Thou threatenest me with fire which bumeth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why tarriest thou? Bring forth what thou wilt. ' Soon afterwards the people began to gather wood and faggots; the Jews especially, according to custom, eagerly assisting them. Thus Polycarp was burned at the stake.¹

1 Ante-Nicene Fathers, I, pp. 37 ff.

We have purposely included this brief account of Polycarp's martyrdom so that the reader may become better acquainted with actual conditions which existed in the church during the first and second centuries ad.

It is to this church that Christ addresses Himself as follows: 'These things declares the first and the last, who became dead, yet lived', ² that is, the One who was alive even while He was dead: the ever-living One. As in all the other epistles, so here: Christ's self-designation is in beautiful harmony with the general character of the message. Christ, the conqueror of death, the ever-living One, was able to say, as He does in this letter, 'Be thou faithful unto death, and I will give thee the crown of life' (2: 10).

² See \V. M. Ramsay, op. cit., p. 269. He seems to prove his point with respect to the meaning of the aorist here.

'I know thy tribulation and thy poverty. ' Extreme poverty is meant. These people were often thrown out of employment as a result of the very fact of their conversion. Besides this, they were usually poor in earthly goods to begin with. Becoming a Christian was, from an earthly point of view, a real sacrifice. It meant poverty, hunger, imprisonment, often death by means of the wild beasts or the stake.¹

• ¹ E. H. Plumptre, op. cit., p. 91.

The Lord tells these believers at Smyrna that they must not begin to pity themselves. They may seem to be poor but in reality they are rich, namely, in spiritual possessions, in grace and its glorious fruits (Mt. 6: 20; 19: 21; Lk. 12: 21). What a comfort for these persecuted believers to realize that their Lord 'knows' all this.

.. And the blasphemy of them that say they are Jews and they are not, but are a synagogue of Satan. ' These Jews had very likely chosen Smyrna as their place of residence because it was a city of commerce. They not only vilified the Messiah but eagerly accused the Christians before the Roman tribunals. As always, they were filled with malign antagonism against Christians. (Cf. Acts 13: 50; 14: 2, 5, 19; 17: 5; 24: 1. ) These so-called Jews might consider themselves to be 'the synagogue of God'; in reality they constituted 'the synagogue of Satan', the chief accuser of the brethren. How anyone can say that the Jews of today are still, in a very special and glorious and pre-eminent sense, God's people, is more than we can understand. God Himself calls those who reject the Saviour and persecute true believers 'the synagogue of Satan'. They are no longer His people.

'The devil is about to cast some of you into imprisonment, that ye may be tried. ' Behind the Roman persecutors we see the Jews, filled with malign envy and hatred against believers and accusing them before the Roman tribunals. And these Jew's in turn, are the instruments used by the devil himself. The devil would cast some into imprisonment, which very often meant death. But while Satan would be tempting the believers, God, by this selfsame affliction, would be proving, testing, or trying them: 'that ye may be tried'. This tribulation would last 'ten days', that is, a definite, full, but brief period. ² The fact that the trial is but for a 'short season' is often given as an encouragement to endurance (Is. 26: 20; 54: 8; Mt. 24: 22; 2 Cor. 4: 17; 1 Pet. 1: 6).

⁸ See W. \ lilligan, op. cit., p. 845.

'Be thou faithful unto death', does not merely mean 'be loyal until you die, but 'be faithful even though it costs your life'. Said the pilot, sailing his boat on a tempestuous sea, 'Father Neptune, you may sink me if you will; you may save me if you will. But, whatever happens, I'll keep my rudder true. ' A similar attitude is urged here — whatever happens, keep the rudder true; be faithful unto death. To those who are faithful is promised the wreath of victory, namely, the life of glory in heaven. ¹ Even though believers may be put to death, namely, the first death, they are not going to be hurt by the second death, that is, they will not be cast, body and soul, into the lake of fire at Christ's second coming (Rev. 20: 14).

1 See E. H. Plumptre, op. cit., note on p. 97. This is not the royal diadem (Trench) but the wreath of victory.

Smyrna was true to its calling to be a light-bearer. The testimony of Polycarp, given in the presence of Jews and heathen, was emulated by others. ²

² On the present condition of Smyrna see E. L. Harris, article cited above.

3. The letter to Pergamum (2: 12-17)

This city was located upon a huge rocky hill which, as it were, plants its foot upon the great surrounding valley. The Romans made it the capital of the province of Asia. Here Aesculapius, the god of healing, was worshipped under the emblem of a serpent, which to believers in Christ was the very symbol of Satan. Here were to be seen the many pagan altars and the great altar of Zeus. ³ All these things may have been in the mind of Christ when He called Pergamum the place 'where Satan dwells'. Yet, it seems to us that the obvious purpose of the Author is to direct our attention to the fact that Pergamum was the capital of the province and, as such, also the centre of emperor-worship. Here the government w^ras carried on and here were the temples dedicated to the worship of Caesar. Here believers were asked to offer incense to the image of the emperors and to say 'Caesar is Lord'. Here Satan has his throne; here he has free rein. 'These things declares he that has the sharp two-edged sword. ' Again the self-description is in harmony with the general tone of the letter. Christ is here said to have the sharp two-edged sword because He is going to war against the Nicolaitans, unless they repent (verse 16).

3 W. M. Ramsay, op. cit., pp. 281-290.

But in spite of the fact that Satan's throne was located here and the fact that Antipas had been put to death here because he refused to become unfaithful to his Lord, believers at Pergamum still clung tenaciously to their confession, to their Christ.

They made on, e big mistake, however, probably owing to the fact that they emphasized individual salvation at the expense of a Christian's duty to be concerned about the welfare of the church as a whole: they neglected discipline. ¹ Some of the members of the church had attended heathen festivals, and had, in all probability, even participated in the immoralities that characterized these feasts. Similar practices had occurred among the children of Israel in the days of Balaam (Nu. 25: 1, 2; 31: 16). Like Israel, too, Pergamum had its Nicolaitans. Let us not think too lightly of this temptation. Refusing to partake of idol-meats, and especially refusal to attend the heathen feasts, meant withdrawal from a great part of the whole social life of that time. For one thing, the trades had their tutelary deities which would be worshipped at the feasts. Refusal to join in these feasts often meant that a man would lose his job, his trade; he would become an outcast. ² Hence, some people began to argue that, after all, one might attend the feasts and partake of meats offered to idols, and perhaps even offer incense to the gods of the heathen, provided that he constantly bear in mind  — a kind of mental reservation — that an idol is nothing! Others might carry this line of reasoning even farther and say, 'How can you condemn and defeat Satan unless you have become thoroughly acquainted with him? '

¹ See W. Milligan, op. cit., p. 846.

2 See pp. 7if.

Tire church at Pergamum was not fully awake to the dangers of this compromising attitude, this half-way covenanting with the world. It should have disciplined these erring members. If it fails to do so, Christ is going to war against them with the sword of His mouth. We do not believe that this refers to a merely verbal condemnation. The verbal condemnation is contained in this epistle. It signifies destruction: Christ is going to destroy those who persist in their worldly practices: He will carry out His sentence of condemnation.

lire conqueror, on the other hand, will receive 'the hidden manna', that is, Christ in all His fullness (Jn. 6: 33, 33), hidden from the world, but revealed to believers even here on earth and especially in the life hereafter. In other words, those conquerors who overcome the temptation to participate in the heathen festivals and to eat food sacrificed to idols shall be fed by the Lord Himself; the grace of Christ and all its glorious fruits will be their food, invisible, spiritual, and hidden, indeed, but nevertheless very real and very blessed. They receive the bread from heaven. ³

³ See W. Milligan, op. cit., p. 846.

'And I will give him a white stone, and upon the stone a new name written, which no one know's, but he that receives it. ' Commentators are greatly divided in their opinions with respect to the meaning of these words. After lengthy study we have come to the conclusion that there are only two interpretations which are worthy of serious consideration. All others are objectionable on the surface.¹

¹ The following are among the views which we cannot accept:

a. That the white stone of the Apocalypse is the tessera or ticket which the visitor receives, admitting him to the feast of the Great King. See E. H. Plumptre, op. cit., pp. 127 ff. for a very able defence of this view. An excellent refutation of this theory is found in an article by M. Stuart, 'The White Stone of the Apocalypse', in Bibliotheca Sacra, O, pp. 461-477.

b. That the white stone represents the pebble of acquittal used in courts of justice. M. Stuart, in the article just mentioned, likewise refutes this view.

c. That the white stone with the name inscribed upon it refers to the Old Testament Urim and Thummim. This is very ably argued by R. C. Trench, op. cit., pp. 132 ff. and A. Plummer (op. cit., p. 64) finds it a very attractive theory. It cannot, however, be correct. The arguments of Plumptre (op. cit., pp. 126 ff. ) against this view" are decisive.

d. R. H. Charles, Revelation (international Critical Commentary), pp. 66 ff., argues that the true source of the symbol is to be found in the sphere of popular superstition. This needs no answer. A variety of other explanations may be found in The Speaker's Commentary; art. 'Stones' in Smith's Dictionary of the Bible, and elsewhere.

Each of the two remaining theories has so much in its favour that we have not been able to make a definite decision. We shall, therefore, state the theories and the arguments in support of each and then leave the reader to make his own choice, or to remain undecided.

According to the first interpretation the stone represents the person who receives it, just as in Israel the twelve tribes were represented by twelve precious stones in the breastplate of the high priest (Ex. 28: 15-21). Now this stone is white. This indicates holiness, beauty, glory (Rev. 3: 4; 6: 2). The stone itself symbolizes durability, imperishability. The white stone, therefore, indicates a being, free from guilt and cleansed of all sin, and abiding in this state for ever and ever. The new name written upon the stone indicates the person who receives the stone. It expresses the real, inner character of the person; his distinct, individual personality. Every one of the blessed is to have a particular and unique consciousness of that personality: a knowledge given to none but the recipient himself.²

² This view (which is the popular one), with variations, is defended by J. P. Lange, op. cit., p. 120, who, however, views the white stone itself as indicating acquittal; by R. C. H. Lenski, op. cit., p. 113, and a host of others.

The following arguments may be presented in favour of this view:

a. Tire words 'which no one knows but he that receives it' must mean 'which no one knows but he that receives the name', not the stone. The believer himself receives this name and it must be his own new name. This is entirely in harmony with Revelation 19: 12, where we read this concerning the Christ: 'and he has a name written which no one knows but he himself'. The name, then, indicates the person who receives it.

b. If this new name had indicated the name of God or of Christ, this would have been plainly stated as in other cases (e. g. 3:12; 14: i; 22: 4).

c. This explanation rests upon the firm foundation of Old Testament parallel passages, for example:

'And thou shalt be called by a new name, which the mouth of Jehovah shall name' (Es. 62: 2);

'And he will call his servants by another name' (Es. 65: 15).

d. According to Scripture the name indicates the character or position of the bearer. On that account, very often, a person whose character is changed is given a new name to correspond with it. In glory we shall receive a new holiness, a new vision, etc. Therefore we shall receive a new name.

According to the second interpretation the pellucid, precious stone — a diamond?  — is inscribed with the name of Christ. Receiving this stone with its new name means that in glory the conqueror receives a revelation of the sweetness of fellowship with Christ — in His new character, as newly crowned Mediator — a fellowship which only those who receive it can appreciate.¹

¹ For a defence of this interpretation see M. Stuart, 'The White Stone of the Apocalypse', Bibliotheca Sacra. O, pp. 461-477.

In favour of this explanation the following arguments have been offered:

a. In all other passages of the Apocalypse, without a single exception, the new name refers to God or to Christ. This name is said to be written on the forehead of believers (3: 12; 14: 1; 22: 4).

b. The view that this name refers to Christ is supported by both the preceding and following contexts: the hidden manna refers to what Christ is for the believer; moreover, in this very series of epistles we find a parallel passage (3: 12) in which the name, though written on the believer, is definitely said to belong to Christ.

c. Granting that the expression 'which no one knows but he that receives it' means 'he that receives the name', this does not prove that the name is the believer's own new designation. The believer may be said to receive Christ's name inasmuch as Christ's name is written upon his (the believer's) forehead. In this connection it is interesting to observe that unbelievers receive the devil's imitation of the new name. They are said to 'receive a mark upon their foreheads' (20: 4) just as believers receive the name of Christ upon their foreheads (14: 1). Yet this 'mark' indicates 'another', namely, the beast. It is the mark of the beast, which unbelievers are said to receive. Similarly, in our present language (2: 17), believers receive the name of Christ, that is, His name is written on their foreheads, in the sense explained under d.

d. This view is in harmony with Old Testament symbolism which is embedded in several passages of the Apocalypse. On the forehead of the high priest — to be exact, on the front of the mitre — a name was written. It was the name not of the high priest himself but of Jehovah. This name designated the high priest as being the consecrated servant of Jehovah, as belonging to him. We read: 'And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holy to jehovah And thou shalt put it on a lace of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. And it shall be on Aaron's forehead... ׳ (Ex. 28: 36 ff. ).

The meaning, then, is as follows. Just as during the old dispensation the name of Jehovah was written on the forehead of the high priest to indicate that he was the specially consecrated servant of Jehovah; so believers — who are constantly called priests in the Apocalypse — shall have a new name written on their foreheads, namely, the name of Christ, His new name. This name is not written on a plate of pure gold, but, even better, upon a precious, pellucid stone. It indicates that the conqueror belongs to Christ, is His servant, rejoices in His fellowship, in His new glory and dominion. Moreover, just as in the old dispensation only the high priest knew how to pronounce, and had learned the secrets connected with the name Jehovah, so in the new, only believers know the blessed meaning of the name of the Lord Jesus Christ. They — and they alone —  know the meaning of fellowship with Him. In principle, they know it even here on earth; but a further revelation of the meaning of this name is reserved for them in heaven where for evermore those who here on earth were sealed with the seal of the living God on their forehead shall be designated as Christ's very own. They receive His name, that is, His new name is on their forehead.

Let us not exaggerate the difference between these two views. On the basis of the first, the believer receives a new name, that is, a new relation to his Saviour revealed in a gloriously transformed character. On the basis of the second interpretation, Christ reveals His new name to the believer, especially in the hereafter. We should like to ask, therefore, 'Does not Christ's new name — which He certainly has received — imply the believer's new name — which, again, he most assuredly shall receive? '

4. The letter to Thyatira (2: 18-29)

This place was situated in a valley connecting two other valleys. Lacking natural fortifications and being wide open to attack and invasion, a garrison was generally stationed here in order not only to defend the town but also to obstruct the path of the enemy to Pergamum, the capital. Being a centre of communication, with marry people passing through it, Thyatira became a trading city. Here were to be found the trade-guilds: wool-workers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, etc. ¹ These trade-guilds were associated with the worship of tutelary deities: each guild had its guardian god. The situation, therefore, was somewhat as follows: if you wish to get ahead in this world, you must belong to a guild; if you belong to a guild, your very membership implies that you worship its god. You will be expected to attend the guild-festivals and to eat food part of which is offered to the tutelary deity and which you receive on your table as a gift from the god. And then, when the feast ends, and the real — grossly immoral —  fun begins, you must not walk out unless you desire to become the object of ridicule and persecution!

¹ W. M. Ramsay, op. cit., pp. 316-326.

In this difficult situation what must a Christian do? If he quits the union, he loses his position and his standing in society. He may have to suffer want, hunger, persecution. On the other hand, if he remains in the guild and attends the immoral feasts, eating things sacrificed to idols and committing fornications, he denies his Lord.

In this difficult situation the prophetess Jezebel pretended to know the real solution of the problem, the way out of the difficulty. She, apparently, argued thus: in order to conquer

Satan, you must know him. You will never be able to conquer sin unless you have become thoroughly acquainted with it by experience. In brief, a Christian should learn to know 'the deep things of Satan'. By all means attend the guild-feasts and commit fornication... and still remain a Christian; nay rather, become a better Christian!

But if church members can persuade themselves that this course is right, they cannot deceive the One who has eyes 'like a flame of fire' and feet that are ready to trample upon the wicked. The Lord praises whatever is worthy of commendation: works, love, faith, ministry — loving service rendered to the brethren — and endurance. He also praises them for this, 'that thy last works are more than the first'. With respect to all of these Thyatira was, indeed, a lampstand, a light-bearer. But this does not constitute an excuse for failure to exercise discipline with respect to members who make a compromise with the world. Hence, we read: 'But I have this against thee, that thou sufferest the woman — not "thy wife" — Jezebel'. Her name is a synonym for seduction to idolatry and immorality (1 Ki. 16: 31; 18: 4, 13, 19; 19: 1, 2). If this Jezebel of a woman remains impenitent — how gracious of the Lord that He gave her time to repent!  — she is going to be cast upon a bed, that is, stricken with sickness; her natural children are going to die a violent death and her spiritual followers will also suffer punishment. Thus all the church shall know that Christ is He who searches the reins and hearts. His penetrating eyes see the hidden motive that makes people follow Jezebel, namely, unwillingness to suffer persecution for the sake of Christ.

On those who remain faithful Christ will impose no fresh burden (cf. Acts 15: 28, 29). In their relation to the world they must take care not to commit fornication and not to eat things sacrificed to idols.

By and by the tables are going to be turned. At present the world oppresses the church member who desires to keep a clear conscience. By and by the church member who has remained loyal to his Lord is going to rule over the world and, being associated with Christ in the final judgment, is going to condemn the sinner. He is going to share in Christ's dominion over the nations — which Christ, in turn, had received from the Father (Ps. 2: 8, 9); and on the day of the final judgment the wicked will be 'broken to shivers'. The potters of Thyatira were able to grasp the meaning of this symbol.

'And I will give him the morning star. ' Here again the primary reference is to Christ Himself (Rev. 22: 16). As the morning star rules the heavens, so believers will rule with Christ; they will share in His royal splendour and dominion. The star is always the symbol of royalty, being linked with the sceptre (Nu. 24: 17; cf. Mt. 2: 2).

5. The letter to Sardis (3: 1-6)

Sardis, the impregnable, was situated upon a nearly inaccessible hill, overseer of the Hermus Valley, and in ancient times the proud capital of Lydia. Its people were arrogant, over-confident. They were sure  — too sure, alas!  — that no-one could scale this hill with its perpendicular sides. There was only one point of access: a very narrow neck of laird toward the south and this could easily be fortified. But the enemy came, in 549 bc and again in 218 bc, and... took Sardis. One unobserved, unguarded weak point, an oblique crack in the rockwall, the one chance in a thousand for a night attack by skilful mountain-climbers, was all that was necessary to deal a crushing blow' to the arrogance of the over-confident citizens of this proud capital. The hill upon which Sardis stood was too small for a growing city. Therefore the ancient Sardis, the acropolis, began to be deserted and a new city arose in its vicinity. When the Apocalypse was written, Sardis was facing decay, a slow but sure death. ¹ In the year ad 17 the city was partly destroyed by an earthquake. Thus, again and again, the self-satisfied and boastful inhabitants of Sardis had seen destruction coming upon them 'as a thief in the night', most suddenly and unexpectedly.

¹ Ibid., pp. 354-368.

Sardis was sinking into spiritual stupor. This explains Christ's self-description: 'the One who has the seven — life-giving —  spirits. ' He also has in His right hand the seven stars. By means of the ministers of the Word and their message the life-giving spirits are able to revive a dead church.

'I know thy works, that thou hast a name that thou livest, and thou art dead. ' Sardis enjoyed a good reputation but it did not deserve this reputation. Whereas in Pergamum and in Thyatira a small element of the congregation had fallen into the temptation of the world, in Sardis the congregation as a whole had 'defiled its garments'. Sardis, too, was in the world. It should have been a light-bearer. It failed in its duty. Neither the Jews nor the Gentiles seem greatly to have troubled the people of Sardis. Sardis was a very 'peaceful' church. It enjoyed peace, but it was the peace of the cemetery! Christ tells these dead church members that they must wake up and remain awake and must make firm the rest of the things that are on the verge of death. The lamp on the stand is beginning to bum more and more dimly. Soon the tiny flame will have been completely extinguished.

'I have found no works of thine filled full before my God. ' The forms were there, the ceremonies, the religious customs, the traditions, the services; but the real essence was lacking. The forms were empty. They were not filled full of essence. Faith, hope, and love, genuine and sincere, were lacking. The reality was gone. In the sight of men, Sardis may seem to be a splendid church. 'Before my God' this church is dead. Therefore the people of Sardis should recall the past. With ardour and sincerity they had received the gospel; let them return to a life of obedience to the gospel as it was preached to them and as they — their parents — had received it. ¹

¹ Cf. especially the letter to Ephesus, pp. 6if.

'If therefore thou wilt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee' (Mt. 24: 43). Sardis certainly would know what this meant.

'But thou hast a few names in Sardis that did not defile their garments; and they shall walk with me in white; for they are worthy. ' 'A few names'  — these individuals were known by name to the Father in heaven. They were known individually, each separately. God knew exactly who and what they were. He knows His own. They are as shining lights in the midst of the darkness of this world. These few who kept unspotted the garment of grace here would by and by wear the white garment of glory. White indicates holiness, purity, perfection, festivity (Is. 61: 10; Rev. 19: 8).

When earthly citizens die, their names are erased from the records; the names of the spiritual conquerors would never be blotted out; their glorious life would endure. Christ Himself would publicly acknowledge them as His very own. He would do this before the Father and before His angels. (Cf. Mt. 10: 32; Lk. 12: 8, 9. )

6. The letter to Philadelphia (3: 7-13)

This city was situated in a valley, on an important road. It derived its name from Attains II, 159-138 bc, whose loyalty to his brother Eumenes won him the epithet 'brother-lover'. It was founded with the intention of being a centre for the spread of the Greek language and manners in Lydia and in Phrygia and so from the very beginning it was a missionary city and very successful in its purpose.¹

¹ See W. M. Ramsay, op. cit., pp. 391-400.

To this church Christ addresses Himself as the holy and true One. The pretensions of the false or non-genuine — that is, unbelieving — Jews are not pleasing to Him. Christ alone has 'the key of David', that is, the highest power and authority in the kingdom of God. (Cf. Is. 22: 22; Mt. 16: 19; 28: 18; Rev. 5: 5. ) Christ knows that although this church has but little power, being small in number and in wealth, it has remained loyal to the gospel and has not denied the name of its Lord.

'Behold, I have set before thee a door opened, which none can shut. ' The open door means, first, a wonderful opportunity to preach the gospel, and secondly, the operation of God's grace creating willing ears to listen and eager hearts to receive it. (Cf. 2 Cor. 2: 12; Col. 4: 3; Acts 14: 27. ) Philadelphia's church, though of small account in human eyes, was great in God's eyes. Over against Jewish scoffers and accusers it had 'kept the word of Christ's patience', which probably means the gospel of the cross in which the Lord's patient suffering is set forth. Already it had obtained a wreath of victory in trial, which it is urged to hold fast. Notice that divine protection — 'I will also keep thee'  —  and human exertion — 'hold fast that which thou hast' — go hand in hand. A fourfold glorious reward is promised to this church which exhibits in such an adequate manner what it means to be a light-bearer.

First, over against the Jewish accusers and scoffers it will not only prevail — like Smyrna — but will gain the victory, a victory in which the vanquished, through their conversion, will share! Secondly, it will be kept safe through the hour of trial. (Cf. Is. 43: 2; Mk. 13: 20. ) Thirdly, the conquerors will be made 'pillars' in God's temple. A pillar is something permanent. They will obtain the one thing which David desired (Ps. 27: 4). No earthquake will ever fill them with fear or drive them out of the heavenly city. They will abide there. Finally, Christ will write upon the conqueror the name of His God, and the name of the city of His God, the new Jerusalem... and His own new name. In other words, to the conqueror will be given the assurance that he belongs to God and to the new Jerusalem and to Christ, and that he will everlastingly share in all the blessings and privileges of all three. For an explanation of the phrase 'which comes down out of heaven from my God', see p. 199.

7. The letter to Laodicea (3: 14-22)

Laodicea was situated in the neighbourhood of hot springs. Emitting lukewarm water from the mouth was a figure which its citizens could easily understand. A famous school of medicine grew up here, producing, among other things, a remedy for weak eyes. In this city the soft black wool from the sheep of the valley was woven into garments. But Laodicea was especially famous for its wealth. Located at the confluence of three great highways — be sure to consult a map  — it grew rapidly into a great commercial and financial centre. It was the home of the millionaires. There were, of course, theatres, a stadium, and a gymnasium equipped with baths. It was a city of bankers and finance. So wealthy was this city that its inhabitants declined to receive aid from the government after the place had been partly wrecked by an earthquake.¹

1 Ibid., pp. 4 1 3 -4 2 3 . See also W. J. Me Knight, art. cited above, pp. 519 ff.

The citizens of Laodicea were rich — and they knew it! They were unbearable. Even the church people manifested this same proud, defiant, conceited attitude. Perhaps they imagined that their wealth was a sign of God's special favour. At any rate they began to think that they were 'all it'. They had imbibed the spirit that characterized the city as a whole. They boasted of their spiritual riches. ² If the inhabitants of Laodicea would have said what they were thinking, their speech would have been as follows; listen carefully to one of these unbearable boasters, one who represents the rest: 'Rich am I — in spiritual goods  — and all along I have been getting richer and richer, and whatever I have gained I still possess, and not one single need have I' ('verse 17).

2 That they boasted of their spiritual wealth, and not primarily of their material possessions is the view supported by nearly all commentators. W. Milligan, however, defends the opposite view.

It is easy to see that these people were not troubled with any consciousness of sin. They would never even think of standing afar off with downcast eyes and drooping head, smiting their breast, saying, 'O God, be merciful to me, the sinner'. They had 'arrived'! Hence, to their own way of thinking, they were not in need of any admonition and they could afford to be lukewarm with respect to any exhortation. 'Lukewarm', that is the word. The people of Laodicea knew exactly what that meant. Lukewarm, tepid, flabby, half-hearted, limp, always ready to compromise, indifferent, listless: that 'we're-all-good-people-here-in-Laodicca' attitude. The author of this book has become personally acquainted with this attitude on the part of some church members. You cannot do anything with such people. With the heathen, that is with those who have never come into contact with the gospel and who are therefore 'cold׳ with respect to it, you can do something. With sincere, humble Christians you can work with joy. But with these 'we're-all-such-very-good-folks-here-in-Laodicea' people you can do nothing. Even Christ Himself cannot stand them. An emotion, a feeling is here ascribed to the Lord which is not predicated of Him anywhere else in the Good Book. We do not read that He is grieved with them. Neither do we read that He is angry with them. No, He is disgusted with these straddlers. And not just slightly disgusted but thoroughly nauseated. 'So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. ' Knowing very well that their entire religion is just so much sham and pretence, so much hypocrisy, the Lord introduces Himself to them as their very opposite: 'These things saith the Amen, the faithful and genuine witness. ' In other words, the Lord reveals Himself here as the One whose eyes not only see exactly what is going on in the hearts of these people of Laodicea but whose lips also declare the exact truth as seen. He states, moreover, that He is the 'beginning of the creation of God', that is, the source of the entire creation (cf. 21: 6; 22: 13; Jn. 1: 1 ; Col. 1: 15-18). 'People of Laodicea, you need to become new creatures: you need new hearts. Turn to me, therefore, that ye may be saved. '

Even though the Lord is thoroughly disgusted with this church because it fails in its duty as light-bearer, nevertheless, there is grace here: wonderful, tender love and admonition. Christ does not really say: 'I will spew thee out of my mouth', but 'I am about to spew thee out of my mouth'. The Lord is still waiting. He sends this epistle in order to drive out that lukewarm spirit. He is very severe in His condemnation because He is very tender and kind, loving and gracious.

To this congregation, and therefore to its typical member, the Lord says, 'You say that you are rich and have become richer right along, and have kept whatever you have gained, and that you have need of nothing whatsoever; but you do not know that you, yes you yourself, are the one who is wretched and pitiable and beggarly and blind and naked. ' Notice, it is not 'miserable' but 'pitiable'. Who is more to be pitied than an individual who imagines that he is a fine Christian, whereas in reality the Christ Himself is utterly disgusted with him? Read those words very slowly and try to see the picture of an individual who has all these five characteristics combined — wretched, pitiable, a cringing beggar, blind, and naked!

'I counsel thee. ' How tenderly He speaks — not 'I command' but 'I counsel'. Christ counsels this church to buy of Him — 'of me' is very emphatic — gold refined by fire, white garments, and eyesalve. In brief: 'buy of me salvation', for salvation is gold because it makes rich (2 Cor. 8: 9); it is white robes because it covers the nakedness of our guilt and clothes us with righteousness, holiness, and joy in the Lord; it is eyesalve because when we possess it we are no longer spiritually blind. Salvation must be bought, that is, we must obtain rightful possession of it. But how can those who are poor, and so on, buy anything? Read Isaiah 55: 1 ff. and you have the glorious answer!

Is there anything more wonderful in the entire Bible than this, that to these lukewarm people, with whom the Lord is so thoroughly disgusted that He is about to spew them out of His mouth, He now addresses Himself in these words: 'As many as I love, I reprove and chasten: be zealous therefore and repent ... be zealous, therefore; and once for all repent... Behold, I am standing against the door and I am knocking. '

Notice that the Lord, as it were, is pressing against the door that it may be opened. Not only that but — as is evident from the next clause — He not only knocks again and again but He also calls the sinner. Notice the phrase 'if any man hear my voice'. It is not the person who is inside who takes the initiative. No, this text is in complete harmony with the entire Bible in its teaching concerning sovereign grace. It is the Lord who is standing at, or rather, against, the door — no-one has called Him — it is He who is knocking, not once but again and again: it is He who is calling, and this voice of the Lord in the gospel as applied to the heart by the Spirit is the power of God unto salvation, hi this way we find that this passage does full justice both to divine, sovereign grace and to human responsibility.¹

1 It is clear, of course, that man, not God, is here represented as opening the door. Man repents. The opening of the door, accordingly, refers to conversion, and cannot refer to regeneration, which is entirely God's work. In conversion man takes an active part.

'If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me. ' Notice it is 'if any one... ' The Lord addresses Himself to individuals. Salvation is a very personal matter. '... Hear my voice and open the door'; when the heart has been opened by the voice of the Lord, this principle of regeneration becomes active so that, by the power of the Holy Spirit, the regenerated individual opens the door and receives the Christ. This opening of the door is what is generally called conversion. Do not confuse regeneration (Jn. 3: 3 ff.; Acts 16: 14) and conversion. Here, in the expression, 'if any man opens the door, ' the reference is to conversion, to repentance and faith in Christ, as the context clearly indicates. The Lord enters (Jn. 14: 23). How wonderful! He, as it were, descends from the throne of His glory in order to dine with this individual who in himself is so poor and pitiable. Christ and the believer dine together, which in the East was an indication of special friendship and of covenant relationship. In other words, the believer has blessed fellowship with his Saviour and Lord (Jn. 14: 23; 15: 5; i Jn. 2: 24). That fellowship begins even in this present life. It is perfected in the hereafter when the conqueror shall sit with Christ on His throne, just as Christ, the Conqueror, sat down with His Father on His throne. Not only will the conqueror reign by and by; he will reign with Christ (Rev. 20: 4), in the closest possible fellowship with Him.

'He that has an ear, let him hear what the Spirit is saying to the churches. '

The sevenfold condition of these churches actually existed at that time. It exists today. It has existed during the entire intervening period. These seven churches represent the entire Church during the entire dispensation. It has become abundantly evident that the one great question is this, are these churches faithful to their charge? Do they hold fast the name of the Lord in the midst of the darkness of this world (Rev. 1: 20)? In other words, are they lampstands, light-bearers? In Sardis and in Laodicea the world seems to have triumphed. We see but a tiny flicker of light; the light has nearly — yet not entirely —  gone out. In Ephesus the light is still shining but the flame is diminishing. In Pergamum and in Thyatira, where the temptation coming from the side of the world was very real, the light is shining but not as brightly as it should be. In Smyrna and in Philadelphia the true character of the church as light-bearer is revealed and here one finds loyalty to Christ; therefore real influence for good is being exerted upon the world. Is this church a real light-bearer? That is the one, main question in all these epistles. Is it true to its Lord in the midst of the world?

The temptation to become worldly and to deny the Christ came from three directions.¹ First, from the side of anti-

¹ See pp. i67ff.

Christian persecution, the sword, the wild beasts, the stake, imprisonment (2: 10, 13; 2: 9 and 3: 9), and the Jews who were constantly accusing the Christians before the Roman courts. Secondly, and very closely related to the first, from the side of the Roman religion, emperor-worship (2: 13). Tire first source of temptation cannot be separated from the second; yet the two can, and should, be distinguished. Thirdly, there was the temptation of the flesh: the constant invitation to join in the immoral feasts of the heathen in order to make one's social position secure and to enjoy the pleasures of the world. And this form of temptation, as we have seen, was very closely related to the second, religious, form. The church is in the world. That was true then. It is still true today. The church should shine in the midst of darkness.

'Ye are the light of the world — and the seven lampstands are seven churches. '

CHAPTER NINE

REVELATION 4-7: THE SEVEN SEALS

Whenever in history the Church is faithful to its calling and bears testimony concerning the truth, tribulation is bound to follow. Apart even from this fact, the Church is in the world. Accordingly it suffers along with the world. Children of God do not escape the horrors of war, famine, and pestilence. The Church needs these tribulations. It needs both the direct antagonism of the world and participation in the common woes that pertain to this earthly life as a result of sin. The Church, too, is sinful. It is in constant need of purification and sanctification.

These tribulations, therefore, are employed by our Lord as an instrument for our own spiritual advancement, We see God's footstool. Let us not forget His throne! To be sure, we say that to them that love God all things work together for good; but do we really believe it? Sometimes we speak and act as if the control of events and the destiny of the world rested in the hands of men instead of in the hands of God. Chapters 4 and 5, however, supply the needed correction and bring us a vision of the throne which rules the universe.

In the midst of trial and tribulation may our gaze be towards the One who is King of kings and Lord of lords.

1. The vision of the throne (4: 1-6)

'After these things I saw, and behold, a door standing open in heaven' (4: 1). Having heard the epistles to the churches, John returned for a while to his ordinary state of mind. How long this interval lasted we do not know. Afterwards he had a vision. He is not yet 'in the Spirit'. When a person has a vision, he may still be sensible to his surroundings. Thus, for example, Stephen is fully aware of the presence of those evil men who are stoning him. In fact, he is addressing them while he has the vision of the heavens opened and the Son of man standing at the right hand of God (Acts 7: 54-60; see also Mt. 3: 16). Similarly, the apostle John now has a vision. With wide-eyed wonder he beholds a door standing open in heaven. (Cf. Ezk. 1: 1. ) While he is looking, the same voice that spoke to him before (i: 10) addresses him. It is the voice of Christ, bidding him: 'Come up here'. The seer's spirit receives the invitation to ascend to the throne above. We mean, of course, to the throne as it appears in the vision. Only when we view all things, including our tribulations (chapter 6), from the aspect of the throne, shall we gain a true insight into history.

.. And I will show you the things which must come to pass hereafter. ' This, of course, cannot mean: 'I will show you the things which must come to pass after this dispensation'. ¹ As in i: 19 so here 'hereafter' means 'in the future'.

1 This representation is, however, favoured by many pre-millennialists. See the introductory note to the book of Revelation in the Scofield Reference Bible.

'Immediately I was in the Spirit. ' Was this the result of the voice which the apostle heard? From the condition of merely seeing a vision, the soul of John now enters the higher ecstatic state of'being in the Spirit'. Certainly what the apostle is about to see is also a vision. If it is not a vision, it is necessary for us to imagine that in heaven there is a material throne surrounded by twenty-four literal, physical thrones, and that the literal Lamb has seven horns and seven eyes. This, of course, is absurd. John receives a vision. It is a continuation of 'the door standing open in heaven'. Yet, this is more than a vision, that is, the seer now enters a higher ecstatic state, namely, that of 'being in the Spirit'. One can have a vision without being in the Spirit, as we have already indicated with respect to Stephen. When a person is 'in the Spirit' and being in that state has a vision, there is a suspension of conscious contact with the physical environment. John no longer sees with his physical eyes; he no longer hears with his physical ears. His soul is drawn away from all surrounding objects and wholly fixed on the things which are shown to him in the vision. It is 'carried away' to the region of the throne (cf. 17: 3), to the region of the throne as it appears to him in the vision. ²

2  Cf. C. A. Auberlen, The Prophecies of Daniel and the Revelations of St. John, pp. 76 if.

But though the various objects which John beholds do not exist in that physical, material form, they express an important spiritual truth. They teach one main lesson. Let us not lose ourselves in our interpretation of details; let us not try to find a 'deeper meaning' when there is none. We repeat: chapters 4 and 5 teach one main lesson. The picture is one; the lesson is one.

Diagram of the vision described in Revelation 4 and 5:

THE UNIVERSE GOVERNED BY THE THRONE

The vision consists of one single picture and teaches one main lesson. The square at the centre represents the throne with steps leading up to it. In the centre of the throne sits the Father (Rev. 4:2).

The innermost circle 1 represents the sparkling white diamond (4: f); circle 2 the sardius (4: 3); circle 3 the emerald rainbow (4: 3); circle 4 the four living ones or cherubim (4: 6); circle 5 the twenty four thrones with their elders  (4: 4); circle 6  the many angels (5: 11);

and circle 7 all other creatures in the entire universe (5; if).

The seven lamps and the sea of glass are also before the throne

(4: 5, 6). The Lamb (L) stands between the throne and the living ones on the one side, and the twenty-four elders on the other (5; 6).

But the Lamb later advances to the throne (5: 7), and is now seated on it with the Father (22:1).

The throne rules over all. Take this lesson to heart!

These chapters, moreover, do not give us a picture of heaven. They describe the entire universe from the aspect of heaven. The purpose of this vision is to show us, in beautiful symbolism, that all things arc governed by the Lord on the throne. 'All things' must include our trials and tribulations. That is the point. That is why the description of the throne precedes the symbolic prediction of the trials and tribulations which the Church must experience here on earth. These are described in chapter 6. Study carefully the diagram of this vision in connection with Revelation 4, 5, and our explanation.

Chapters 4 and 5 teach one main lesson. Unless we clearly grasp this point, we shall never see the glorious unity of the Apocalypse. We shall lose ourselves in allegorization. That one main lesson may be expressed in the words of the Psalmist: 'Jehovah reigns; let the peoples tremble! He sits above the cherubim; let the earth be moved. ' The assurance of this truth should impart comfort to believers in the midst of fiery trials. That is why this vision of the universe governed by the throne precedes the symbolic description of the trials through which the Church must pass, chapter 6. This is a very beautiful arrangement.

With the aid of our diagram let us now study this vision.

'Behold, a throne !' The throne is the very centre of the universe, not the physiographical but the spiritual centre. Here is the true foundation for astronomy. The universe of the Bible is neither geocentric nor heliocentric nor sagittario-centric but coelocentric, that is, theocentric. ¹ See the diagram. Here, too, is the true philosophy of history. The newspapers and radio announcements give you the headlines and news-flashes. The magazines add the explanations. But these explanations are, after all, in terms of secondary causes. The real mind, the real will which — while fully maintaining the responsibility and freedom of the individual instruments  —  controls this universe is the mind, the will of the Almighty God! Nothing is excluded from His dominion.

1 At various times in the history of cosmography the earth, the sun and the stars have been placed at the centre of the universe.

The term 'throne' occurs seventeen times in these two chapters. That throne is not on earth but in heaven. It stands in the Holy of holies of the heavenly temple just as the ark of the covenant stood in the Holy of holies of the earthly Tabernacle or Temple (Ex. 25: 22). In this vision we very definitely have a tabernacle or temple scene.¹ God is king and as such dwells in the temple. The representation that His throne is in the temple is clearly based upon biblical symbolism (Is. 6: 1; Je. 3: 17; 14: 21; Ezk. 1: 26; 8: 4; 43: 7).

1 For the opposite view, see R. C. H. Lenski, Interpretation of St. John s Revelation, p. 171.

.. And one sitting upon the throne. ' Upon the throne sits  — in majesty — God the Father. What the apostle describes is not God Himself, for He cannot be described (Ex. 20: 4), but His effulgence, His radiance. In the vision He is represented as surrounded with the flashing lustre of the diamond, crystal-clear (21: 11), white, consuming, ² symbolizing God's holiness; and with the bloody red of the sardius, indicating that this holy character of Jehovah expresses itself in judgments. It cannot tolerate sin, and this explains these seven lamps of fire, and these flashes of lightning, rumblings, and peals of thunder that proceed from the throne (4: 5). Such is God, the Holy One. Such is His throne of majesty. Tremble before Him, O earth and its inhabitants!

2 The translation 'jasper' does not fit Rev. 21: 11.

Yet, around the throne there is a rainbow translucent green in appearance, signifying that for God's children the storm is over. Christ stood in the poor sinner's place. The sun, long hidden, is shining into the clouds. Even though God's holiness cannot brook sin and must be expressed in judgments, yet these very woes have as their purpose the salvation of the sinner and his furtherance in sanctification. All things — including slaughter and poverty, war, famine, and pestilence — work together for good to them that love God, that are called according to His purpose (see Rom. 8: 28).

'And from what looked like his loins downward I saw something that resembled fire, with a radiance round about it resembling the bow that appears in the clouds on a rainy day. '

2. The elders and the living ones (4: 7-11)

Around the central throne John sees twenty-four thrones, and upon these thrones twenty-four elders, probably representing the entire Church of the old and the new dispensation. Think of the twelve patriarchs and the twelve apostles. (Cf. Rev. 21: 12-14. ) They wear the garments of holiness and upon their heads there are golden crowns of victory. These twenty-four elders are mentioned first for the simple reason that they are first in importance and in glory of all creatures in heaven (Gn. 1: 26; Heb. 2: 8 ). We must not lose sight of the fact, however, that the real reason why these twenty-four thrones with their occupants are mentioned here is to enhance the glory of the throne that stands in the centre. That throne represents God's sovereignty. The twenty-four elders are constantly rendering homage to the Being upon the throne. So great is the throne!

Whom do these elders worship? Only the Father? No, the triune God. As in 1: 4, 5, so also here we have a description of the Trinity in terms of temple symbolism. The Father is seated upon the throne out of which issues flashes of lightning and rumblings and peals of thunder. He is pictured here as dwelling in the heavenly Holy of holies. ¹ Further, just as in the Holy place of the earthly Tabernacle, so here, John sees seven lamps of fire. Here he sees them as burning before the throne. (See diagram. ) They symbolize the ever-active, superlatively wise, and all-seeing Holy Spirit, full of fire for the wicked; full of sanctifying power for the godly. Furthermore, as the court of the earthly Tabernacle had its laver or 'sea׳, so here John beholds a sea. This sea is before the throne. It is of glass, like crystal, indicating sanctifying power. We should think of it as containing, symbolically, the cleansing blood of Christ, the Son, in which the saints have 'washed their robes and made them white’ (7: 14).

¹ See p. 85, note 1.

'And in the midst of the throne and around the throne four living ones studded with eyes before and behind' (4: 6). Each of these 'living ones' stands on one side of the throne in the middle of the steps leading up to it so that there is one 'living one' for each side of the throne, and the four encircle the throne. (See the diagram. ) These four 'living ones' standing ready to render service to God in any of the four directions, that is, in any part of the universe, represent all the 'living ones', just as the twenty-four redeemed elders represent the entire army of the redeemed. But who are these 'living ones'?

In order to answer this question we should bear in mind that there is a very close connection between this entire throne vision and the first and tenth chapters of Ezekiel. We urge the reader to study Ezekiel 1 and 10 very carefully. Notice the following striking resemblances. ² hr both cases these beings are called 'living ones'. (Cf. Ezk. 1: 5 with Rev. 4: 6. ) hr both cases the symbolic number is the same, namely, four. (Cf. Ezk. 1: 5 with Rev. 4: 6. ) hr both cases the appearance of their faces is compared to that of man, lion, ox, and eagle. (Cf. Ezk. 1: 10 with Rev. 4: 7. ) In both eases they are closely associated with the throne. (Cf. Ezk. 1: 26 with Rev. 4: 6. ) In both cases fire moves to and fro among the 'living ones'. (Cf. Ezk. 1: 13 with Rev. 4: 5: Out of the fire went lightning. ') In both cases these 'living ones' are said to be studded all over with eyes. (Cf. Ezk. 1: 18; 10: 12 with Rev. 4: 8. ) In both cases a rainbow encircles the throne with which the 'living ones' are associated. (Cf. Ezk. 1: 28 with Rev. 4: 3. ) The few minor differences in the description of the 'living ones' need not surprise us. In fact, we should expect them. They arc entirely in harmony with the distinct purpose which each author has in mind. ¹

² Cf R. H. Charles (op. cit., I, pp. 118 ff. ) who enumerates various items of contrast.

¹ So, for example, the fact that each of the cherubim in Ezekiel has four faces, so as to be facing in all four directions simultaneously, is thoroughly in harmony with their mission, namely to carry the throne in whichever direction its Occupant wills. In Revelation the cherubim do not carry the throne.

But Ezekiel 10: 20 tells us in so many words that the 'living ones' are the cherubim. We, therefore, fully believe that here in Revelation also these 'living ones' are the cherubim. ² They are a very high order of angels, one of the highest orders. This conclusion is altogether reasonable. The cherubim guard the holy things of God (Gn. 3: 24; Ex. 25: 20), so it is altogether normal and natural that we find them here in this vision in close proximity to the throne. Besides, we find them here in the heavenly Holy of holies, exactly where one expects to find them (Ex. 25: 20).

² A. Pieters, op. cit., p. 112.

Observe also that the song of these 'living ones' is the song of angels, hr Isaiah the seraphim sing it (Is. 6: 1-4). Then why should not the cherubim sing it?

This conclusion receives added confirmation from the con-sideration that the 'living ones' are described as being in strength like the lion, in ability to render service like the ox, in intelligence like man — notice also their many eyes, indicating intellectual penetration — and in swiftness like the eagle, ever ready to obey God's commandments and to render service. Surely it is worthy of attention that the characteristics of strength, service, intelligence, and swiftness are everywhere ascribed to angels. (Cf. Ps. 103: 20, 21; E>n. 9: 21; Lk. 12: 8; 15: 10; Heb. 1: 14; etc. )

When in 5: 11 we read that 'many' angels surrounded the twenty-four elders, this does not in any way conflict with the conclusion which we have reached, namely, that the 'living ones' on the steps of the throne are the cherubim. ¹ And when in 7: 11 we read that 'all' the angels were standing round about the twenty-four ciders, this 'all' refers, of course, to the 'many' of 5: 11: all the 'many' angels were standing around the twenty-four elders.

¹ For the contrary view, see R. C. H. Lenski, op. cit., p. 182.

We do not believe that these cherubim have any deeper significance. We do not believe that they represent all creatures. When the seer wishes to refer to all creatures, he does so in clear language (5: 13).

The question arises, why these cherubim? The answer is that they are introduced for the same reason as the twenty-four elders, that is, to enhance the significance of the throne. ² So great is the throne that even the all-glorious and holy cherubim arrange themselves around it in reverence, humility, and awe, ever ready to carry out the will of the Sovereign of the universe. They ascribe glory and honour and thanksgiving to the ever-living One who sits upon the throne. (See 7: 12. ) They do this not once but again and again. 'They are constantly saying, 'Holy, holy, holy, Lord God the Almighty, who was and who is and who is coming.' Thus these cherubim glorify God, the Father, who represents the Trinity, Is. 6: 3. ) No wonder, for they dwell in His immediate presence. They see His glory. They take notice of His wisdom and they sec better than we do in this sinful world that history is the realization of His will. So they prostrate themselves in the act of worship (5: 8).

² I he throne (God's sovereignty) controlling and directing all things is the heart and centre of this vision.

Now, on every occasion, their 'Holy, holy, holy', is immediately followed by the song of the elders. It is the song of praise to the Father Creator. These elders, symbolizing the entire host of the redeemed, fall down, in deep humility rendering divine homage (5: 14; 7: 11); they worship, do obeisance, and cast their crowns of victory before the throne, fully realizing that they owe their victory to the Lord on the throne, while they say, 'Worthy art thou, our Lord and God, to receive the glory and the honour and the power: for thou hast created all things and due to thy will they were and were created. ' (See Rev. 7: 12. ) It is the song of creation. The sovereign will of God is the real and ultimate reason for the existence of all things. All creatures 'were', that is, they existed ideally in the mind of God from eternity. They 'were created', that is, their real existence followed their ideal existence in the mind of God.

3. The sealed scroll taken by the Lamb (5: 1-7)

'And I saw on the right hand of (he one who was sitting on the throne a scroll written on the inside and on the outside, entirely sealed with seven seals. '

On the right hand of the Father lies a scroll (cf. 6: 14). It represents God's eternal plan, His decree which is all-comprehensive. It symbolizes God's purpose with respect to the entire universe throughout history, and concerning all creatures in all ages and to all eternity. It is full of writing on both sides.

This scroll is pictured as being entirely sealed with seven seals. These seals were probably arranged in a row on the outside of the scroll. Thus viewed, they sealed the scroll's enclosure. ¹ The meaning is this: the closed scroll indicates the plan of God unrevealed and unexecuted. If that scroll remains sealed God's purposes are not realized; His plan is not carried out. To open that scroll by breaking the seals means not merely to reveal but to carry out God's plan. Because of this, a strong angel proclaims with a loud voice, 'Who is worthy to open the scroll or to break its seals? ' The voice is loud and strong so that every creature in the entire universe may hear.

1 Cf. R. C. PI. Lenski, op. cit., p. 194.

No-one in the entire universe — heaven, earth, under the earth — was able to open the scroll or even to look inside. As a result John weeps audibly. ² You will understand the meaning of these tears if you constantly bear in mind that in this beautiful vision the opening of the scroll by breaking the seals indicates the execution of God's plan. When the scroll is opened and the seals are broken, then the universe is governed in the interest of the Church. Then, God's glorious, redemptive purpose is being realized; His plan is being carried out and the contents of the scroll come to pass in the history of the universe. But if the scroll is not opened it means that there will be no protection for God's children in the hours of bitter trial; no judgments upon a persecuting world; no ultimate triumph for believers; no new heaven and earth; no future inheritance.

2 Cf. the synonyms in J. PI. Thayer's Greek-English Lexicon, under klaio.

'And one of the elders said to me: "Stop weeping; behold, he has conquered, namely, the Lion, the one out of the tribe of Judah, the Root of David, to open the scroll and the seven seals thereof. " '

It was now an elder's turn to speak. Not a strong and mighty angel now but an elder, that is, one who himself had experienced the effects of redemption in his own soul; it is his turn to convey to John the wonderful message of cheer.

'He has conquered. ' Christ has conquered sin on the cross. The great obstacle had been removed. The blood had been shed. The victory over sin, Satan, death, etc., had been achieved. Notice carefully the names given to the Christ. He is called 'the Lion, the one out of the tribe of Judah', a very clear reference to Genesis 49: 9, 10. In conquering Satan and bearing the full burden of the wrath of God to the uttermost he had proved Himself to be, indeed, the Lion. Yet He was also David's Lord, the very Root to which David owed his origin (Mt. 22: 41-45). ¹ On the cross this Lion of Judah, this Root of David, had conquered and had thereby earned the right to open the book and to break the seals, that is, to rule the universe in accordance with God's plan.

1 This is not entirely explained by a reference to Is. 11: 1, 10. The Messiah is David's Lord (Mt. 22 : 41-55). The Unincarnate Son forms His father (David) according-to-the-flesh.

'And I saw in the midst of the throne and of the four living ones, and in the midst of the elders, a Lamb standing, as having been slaughtered, having seven horns and seven eyes, which are the seven spirits of God, sent forth into all the earth. And he came, and has taken it out of the hand of him who was seated upon the throne. '

In the vision John sees... what? You expect 'the Lion'. Instead, you read: 'a Lamb'. Christ in His suffering and death showed the characteristics of both lion and lamb. He is the real Lion, the real Lamb. As a lamb He was led to the slaughter, sacrificed. The apostle sees this Lamb standing between the cherubim-encircled throne and the twenty-four elders. (See the diagram. ) The Lamb (cf. Jn. 1: 29; Acts 8: 32; 1 Pet. 1: 19; Ex. 12; 3: Es. 53) stands 'as having been slaughtered'. His death has abiding value. This Lamb, namely, our Lord Jesus Christ, has seven horns, indicating His power and authority; and seven eyes, for He is filled with the Holy Spirit.

The Lamb came and took the scroll out of the hand of Him who was seated upon the throne. This very clearly refers to the fact that Christ, as Mediator, at His ascension received authority to rule the universe according to God's eternal decree. ² It refers to the coronation of the ascended Christ (Heb. 2: 8, 9); we see Jesus crowned with glory and honour. As a reward for His redemptive work, Christ, on ascending to heaven, received for Himself the kingdom (Lk. 19: 12; Heb. 2: 8, 9; Phil. 2: 6  —  11), as predicted and promised during the old dispensation (Pss. 2;110; Dn. 7: 9-14).

2 CfC. Hodge, Systematic Theology, II, pp. 635 ff.

This does not mean that God, the Father, leaves the throne. But it does mean that Christ, the Mediator, is seated upon the throne together with the Father. From this moment on it is the throne of God and of the Lamb (22: 1). God governs the universe through the Lamb. That is Christ's reward and our comfort. It means that there is the beginning of a new era in heaven (20: 4); and also on earth (20: 2,3). ¹ A most significant moment in history is this coronation; the Mediator's investiture with the office of King over the universe.

¹ In heaven the souls now reign with the risen and exalted Christ  — which, of course, was not possible under the old dispensation; with respect to the earth Satan is now bound. (See chapter xiv. ) Scripture constantly speaks of the life hereafter in terms of time. (Cf. also Eph. 2: 7 and an explanation of Rev. 10: 6. )

4. The adoration of the Lamb (5: 8-14)

No sooner has the Lamb taken the scroll, and thus accepted the office of King of the universe, than there is a great burst of triumph and exuberant joy in three doxologies. ² Those nearest the throne lead off, namely, the cherubim and the twenty-four elders. They fall down before the Lamb, rendering divine worship. Each of the elders has a harp, an instrument of joyful music (18: 22), and golden bowls filled with incense, symbolizing prayer and thanksgiving in its most comprehensive sense. They sing a new song. It is new because never before had such a great and glorious deliverance been accomplished and never before had the Lamb received this great honour. The words of the song are these: 'Worthy art thou to take the scroll, and to open the seals thereof; for thou wast slaughtered, and didst purchase for God with thy blood men out of every tribe, and tongue, and people, and nation, and didst make them for our God a kingdom and priests; and they reign upon the earth. '³ It is the song of redemption.

² See A. Pieters, op. cit., p. 117.

³ Avreading 'Thou wast slain, and hast redeemed us' is incorrect.

Here very definitely the Mediator's present rule or dominion over the universe is described as being a reward for His suffering and death. Both the particular and universal aspects of the atonement are beautifully combined. The Lamb did not purchase the salvation of every single individual. No, He paid the price for His elect, that is, for men out of every tribe and tongue, etc. Yet, on the other hand, there is nothing narrow or national about this redemption. It is world-wide in its scope and embraces every group; ethnic (tribe), linguistic (tongue), political (people), and social (nation). ¹ Together all the redeemed constitute a kingdom and priests. (Sec i: 6. ) By means of the incense of their prayers the saints even now reign upon the earth.

1 For the particular and universal character of Christ's redemptive work see L. Berkhof, Vicarious Atonement Through Christ, pp. 165 if.

Just as the twenty-four elders form a circle around the four living ones, so in turn the angels surround the elders. (See the diagram. ²) The term 'angel' does not include the cherubim here, nor in Revelation 7: 11. All other angels arc meant. The apostle sees them as a very large host: myriads of myriads and thousands of thousands. With a great voice they say, 'Worthy is the Lamb, the slaughtered one, to receive the power and riches and wisdom and strength and honour and glory and blessing': seven excellences representing all virtues and excellences in heaven and on earth. (See 7: 20. ) First the elders sing, for they have experienced salvation. Then the angels sing, for they have been instructed in the mysteries of redemption by the elders. (Cf. Eph. 3: 10. )

2 See not only the outermost circle, but circles 4, 5, 6, 7. The entire universe offers praise.

Finally (verse 13), the entire universe in all its parts and with all its creatures joins the chorus of praise. (See the diagram. ) We have in this verse the climax of what is found in chapters 4 and 5. Chapter 4 relates to God and creation; chapter 5: 1 — 12, has reference to the Lamb and redemption. Hence, these last two verses, 5: 13, 14, relate to the conjoined glory and adoration of God and the Lamb. ³ All the universe praises God and the Lamb because of their work in creation and redemption.

3 See R. H. Charles, op. cit., I, p. 151.

The four cherubim were constantly saying 'Amen'. After every ascription of praise by the rest of the universe, these four living ones say 'Amen'. They place the seal of their, and God's, approval upon this universal adoration. Also the elders fell down and worshipped, rendering divine homage not only to the triune God but also specifically to the Lamb. Most glorious antiphony!

Thus the entire universe is governed by the throne, that is, by God through the Lamb. When the Lamb ascended to heaven, He sat down at the right hand of God, 'far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: and he (God, the Father) put all things in subjection under his (Christ's) feet, and gave him to be head over all things to the church, which is his body, the fulness of him that fills all in all' (Eph. i: 2 2, 23). All things ultimately must glorify God: His will is carried out in the universe. The throne rules. The Lamb reigns. As a result, believers need not fear in times of tribulation, persecution, and anguish.

5. The four riders and their horses (6: 1-8)

The seals described in chapter 6 are symbolic of such times of trouble and persecution. The Lamb has taken the scroll and immediately begins to open the seals. And each seal, when opened, releases its symbolism. The first four seals give rise to the symbolism of horses and their riders, just as in Zechariah 1: 8 If.; 6: 1 If. In Scriphire the horse is generally mentioned in connection with the concepts of strength, terror, warfare, and conquest (see Is. 30: 16; 31: 1; Job 39: 22-28). hi the Apocalypse we have the same association of ideas (9: 7; 14: 20; 19: 11).

Each of the four 'living ones' takes his turn in introducing a horseman. As with a voice of thunder he says, 'Be going. ' The call, in each case, is addressed to the rider.

a. The white horse. 'And I saw, and behold, a white horse, and the one sitting upon it having a bow; and there was given to him a crown: and he went out conquering and to conquer. ' We agree with the view of many eminent interpreters who regard the rider upon the white horse as symbolizing the Christ. We have arrived at this conclusion after very careful study and on the basis of the following considerations.

First of all, this view is in harmony with the context. Remember that in the first three chapters we saw the Christ-indwelt Church shining in the midst of the world. You recall, no doubt, the very vivid portrayal of the Son of man revealing His presence among the lampstands (1: 13 if. ). Whenever Christ appears, Satan becomes busy: trials are in store for God's children. In the section which we are studying, chapters 4-7, we have already seen this same Christ pictured as the Lamb who takes the scroll of God's decree and opens the seals. Concerning this Lamb we read: 'Behold, he has conquered, namely, the Lion, the one out of the tribe of Judah..

This was stated in 5: 5. The rest of that chapter contains the description of the adoration of the Lamb. Now chapter 6 opens with the symbolism of the rider who went out 'conquering and to conquer'. Does not the conclusion seem warranted that in both chapters the 'Conqueror' is the same person?

Secondly, this view is in harmony with a careful word-study.

(i) This horse is 'white'. The colour 'white' is always associated with that which is holy and heavenly. Think of the white garments, white cloud, white throne, white stone, etc. It is certain, therefore, that the rider upon the white horse cannot be the devil or the antichrist. ¹

¹ See the Scofield Reference Bible, marginal note J, on Rev. 6: 2.

(ii) The rider receives a crown. This harmonizes well with 14: 14, where we read that Christ was wearing a crown of gold.

(iii) Finally, wherever in this book the word 'conquer' occurs  — with two exceptions² — it refers either to Christ or to believers. The two nearest passages to the one which we are now considering are Revelation 3: 21b and 5: 5. In both of these cases this conquering is predicated of Christ. Then in his Gospel the apostle John uses the word just once (16: 33), and here again it refers to Christ. Let us quote these four passages under each other:

2 Rev. 11: 7; 13:7.

John 16: 33: 'In the world you have tribulation; but be of good cheer; I have conquered the world. '

Revelation 3: 21 b: 'as I also conquered, and sat down with my Father in his throne. '

Revelation 5: 5 : 'Behold, he has conquered, the Lion, the one out of the tribe of Judah. '

Revelation 6: 2 : 'and he went forth conquering and to conquer. ' Meditate on this exalted phrase. We feel sure that, had you never heard another interpretation, you would at once have said: ' This is the conquering Christ. '

Thirdly, this interpretation is demanded by the parallel passage in the book of Revelation itself. In Revelation 19: 11 we have another instance of a rider upon a white horse. In that passage we are definitely told that rider is the Christ, the Word of God, Faithful and True. His name is 'King of kings and Lord of lords'. Excellent commentators have felt that it is entirely impossible to escape the strength of this argument. ³ To say that the rider on the white horse in 19: 11 ff. must be another than the rider on the white horse in 6: 2 because the details in the two descriptions differ misses the point! We expect the details to differ somewhat. That does not argue against our view but corroborates our position. In Revelation 5: 5 we read that Christ 'has conquered'. This refers to the accomplished redemption on the cross of Golgotha. In 6: 2 the rider on the white horse is introduced as 'conquering arid to conquer'. That conquest is being carried on at present. In 19: 13 the rider upon the white horse is described as clothed with a garment 'sprinkled with blood', that is, the blood of His enemies. Thus, He is going to conquer in the great day of judgment. Thus also we are told that He now wears a crown (6: 2). By and by He will have on His head 'many diadems' (19: 12 ), for He will have conquered many. Frankly, we do not sec how anyone is justified in saying that the rider on the white horse in 6: 2 means one thing, and in 19: 11 ff. something else. Why not permit the Apocalypse to explain its own symbolism?

³ W. Milligan, ץס. cit., VI, p. 855.

Fourthly, the idea that the Conqueror upon the white horse is the Christ is in harmony with the very genius and purpose of the book of Revelation. We have indicated that the very theme of this book is the victory of Christ and of His Church. Thus, again and again our Lord Jesus Christ is represented as the One who has conquered, is conquering, shall conquer. (Read carefully the following passages: Rev. 1: 13 ff.; 2: 26, 27; 3: 21; 5: 55 6: 16; 11: 15; 12: n; 14: 1 ff.; 14: 14 ff; 17: 14; 19: 11. ) The idea of the conquering Christ is as a thread running through this book from beginning to end. If anyone should hesitate to believe this, let him read and study the references which we have just given.

Out of all these references we select just one for quotation in full, namely, 17: 14: '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.^1׳

¹ Wherever the original has nikao we have translated it by some form of the verb 'to conquer'. Thus the reader is able to see, e. g., that the same word is used in the original in Rev. 5: 5 as in 6: 2.

Therefore, when we say that in 6: 2 the rider upon the white horse is the Christ, we are simply expressing an idea which is in harmony with the entire book.

Fifthly, the view that the rider on the white horse in 6: 2 is the Christ is in harmony with what is found in Matthew 10: 34· Just as in that passage it is Christ who brings the sword, so that Christ and sword follow one another, so here in Revelation

6: 2, 3 the rider on the white horse is followed by the rider on the red horse who receives a sword.¹

1 Cf. K. Schilder, Christen Trial, p. 381.

Sixthly, this interpretation is strongly supported by its parallel in Psalm 45: 3-5:

'Gird thy sword upon thy thigh, O mighty one!

Thy glory and thy majesty!

And in thy majesty ride on prosperously

In behalf of truth and meekness and righteousness!

And let thy right hand teach thee terrible things!

Thine arrow's sharpened! Nations under thy feet! '

The ixx has 'And in thy majesty ride, and bend the bow, and prosper and reign..

Notice the striking similarities. Revelation 6: 2 pictures the rider going forth conquering and to conquer; so does Psalm 45 ('in thy majesty ride on prosperously'). Revelation 6: 2 tells us that the rider was equipped with a bow; so does Psalm 45 (in the ixx translation). But does Psalm 45 refer to Christ? On this point there can be no doubt. Scripture itself quotes part of the description of the rider of Psalm 45 and tells us that this refers to 'the Son' (Heb. 1: 8 ).

We see, therefore, that the Old Testament — and remember that the Apocalypse is immersed in the symbolism of the Old Testament ² — pictures the Messiah, equipped with bow (cf. Rev. 6: 2) and sword (cf. Rev. 19: 15), riding forth prosperously. Then, why not grant that here, in Revelation 6: 2, the rider on the white horse refers to the same exalted Person? ³

2 See chapter vi, pp. 45 .49 ³ See p. 94, note 3.

Seventhly, another parallel passage which may be cited in support of our view is Zechariah 1: 8 if. The identification of the rider upon the first horse in Zechariah's vision with the Christ is not improbable. (Cf. also Hab. 3: 8, 9; Is. 41: 2. )

Our Lord Jesus Christ is conquering now; that is, throughout this present dispensation His cause is going forward, for He is exercising both His spiritual and His universal Kingship. By means of the Word (gospel: Mt. 24: 14) and the Spirit, the testimonies and the tears of His disciples, His own intercession and their prayers, the angels of heaven and armies on earth, the trumpets of judgment and the bowls of wrath, our Lord is riding forth victoriously, conquering and to conquer. That, in all probability, is the meaning of the rider on the white horse. ⁴

4 An objection often advanced is that Christ cannot at the same time be the One who opens the seals and the contents of the first seal. But why should this be considered impossible? By the same process of reasoning should we not reach the conclusion that Christ cannot lay His right hand on John (1: 17), for in that right hand He is holding seven stars (1: 16); that a Lamb  — with seven horns and seven eyes  — cannot take a scroll out of the hand of God (5: 6, 7); a star cannot accept a key (g: 1), etc.? The symbolism of the Apocalypse again and again surprises us: John is told to look up and see a Lion, and he sees... a Lamb standing as having been slaughtered (5: 6). Again, he expects to see the bride, and he sees a city, the holy city Jerusalem (21: 9, 10). Yet, when we begin to study these seeming irregularities, we find a very good reason for every one of them: what may be impossible as far as the symbol is concerned, is entirely reasonable and true with respect to the reality to which the symbol refers. Is not Christ constantly holding the seven stars in His right hand; that is, does He not constantly exercise His authority and His protecting care over the ministers? Yet, can He not at the same time lav His right hand on John? Again, a literal Iamb may not be able to take a scroll, but the One to whom the lamb refers, namely Christ, certainly can do, and did do so when He sat down at the right hand of the Father. A bride cannot also be a city, but the Church of God  —  to which both bride and citv refer  — can be, and is, both at the same time. And for the same reason Jesus Christ, indeed, opens the seals; He carries out the plan of God in the history of the world. Yet, at the same time, all of history reveals the Christ as the One who is riding forth in triumph conquering and to conquer. He opens the seals and He is Himself the content of the first seal.

Now the other horses and other riders are introduced. Let us be careful in our interpretation of the meaning of these symbols. A very popular method of interpreting the symbolism of the four horses of the Apocalypse consists in placing in parallel columns Revelation 6 and Matthew 24. ¹ Matthew 24 is then viewed as a complete commentary on Revelation 6! It is all so very simple, but perhaps it is too simple. Certainly there are striking similarities between Matthew 24 and Revelation 6, but there are also dissimilarities. ² Let us remember that the symbolism of the Apocalypse is rooted in the Old Testament. ³ For the symbolism of the horses and their riders such passages as Ezekiel 5:17; 14: 21 ; Zechariah 1: 8 if., come into consideration.

¹ Cf. R. H. Charles, op. cit.. p. 158, and several popular treatises and pamphlets.

2 Matthew mentions several 'signs' not mentioned in Rev. 6, e. g., false prophets, false Christs, the abomination of desolation, heedlessness (as in the days of Noah); while Rev. 6 (see our summary) mentions several signs which do not occur in Mt. 24. Rev. 6 describes what will follow Christ's first coming; Mt. 24 what will precede His second coming; the point of departure and, in fact, the entire setting, is different.

3 See chapter vi, pp. 4549־.

Now what do we learn from these Old Testament passages that could be useful in explaining the meaning of Revelation 6?

In Ezekiel the one who afflicts Judah is Babylon. But Babylon, in turn, is an instrument in the hand of Jehovah who sends trials in order to purify Jerusalem and to sanctify His people. (See especially Ezk. 11: 19; 33: 11. ) Similarly, in Zechariah the second, third and fourth riders are associated with the first: they are in his service.

Possibly the same thing holds with respect to the riders described in Revelation 6. On the basis of the Old Testament passages it would not surprise us if here, too, the second, third and fourth riders are subservient to the first: Christ's instruments for the refining and strengthening of His people. True, it is the wicked world that is persecuting the Church. ¹ But that world, in turn, is but air instrument in the hand of the One who has taken the scroll. So Satan is foiled by his own weapons; that which was intended as a means of extermination becomes a means of strengthening the Church, an instrument for the furtherance of the kingdom of God and the salvation of His people. ²

¹ Sec the explanation of the second and third horsemen, pp. 99103־.

2 A. Plummer, op. cit., p. 184.

We turn next to Christ's eschatological discourse, recorded in Matthew 24, Mark 13 and Luke 21. Although these chapters do not furnish a complete and simple explanation of Revelation 6, they should be taken into account. Anyone who reads this discourse of our Lord Jesus Christ immediately observes that among the signs that herald the second coming there are some that have reference to mankind in general, others that more directly concern believers. (See Mt. 24: 6-10; Mk. 13: 7-9. ) Let us quote Luke 21: 10-13.

(1) Signs that have reference to mankind in general: 'Then he continued to say to them: there shall rise nation against nation and kingdom against kingdom; both earthquakes great and in divers places famines and pestilences there shall be', etc.

(ii) Signs that more directly concern believers: 'But before all these things they shall lay their hands on you and shall persecute, delivering you to the synagogues and prisons, being led before kings and governors for my name's sake. '

Although even the woes which belong to the first group and which believers experience along with the rest of humanity are here predicted from the aspect of their significance for believers, the distinction between the two groups is still clear.

If the symbolism of Revelation 6 should reveal a similar distinction so that, let us say, the second and third riders describe particularly what happens to believers because they

remain loyal to their Lord, while the fourth rider discloses what God's children experience along with the rest of the world, this would not surprise us. If Revelation 6 has anything to do with Matthew 24, Mark 13, and Luke 21, we more or less expect this distinction.

b. The red horse. Having now studied the passages which constitute a background for Revelation 6, let us direct our attention to the second horse and its rider. The second 'living one' tells the second rider to be going. 'So another horse went out, red (or fiery) in appearance. And to the one who was sitting thereon it was given to take peace from the earth, and that they should slaughter one another: and there was given to him a great short-sword (machaira). '

We believe that this horse and its rider refers to religious persecution of God's children rather than to war between nations; to slaughter and sacrifice rather than to warfare. Believers are slaughtered 'for his name's sake'. It belongs to the category of signs that more directly concern believers: their persecution by the world. We submit the following arguments in favour of this view.

First of all, this explanation is in striking accord with the immediate context. The second horse follows the first; that is, wherever Christ by His gospel, Spirit, etc., makes His entrance, there the sword of persecution follows. This passage is also in accord with Revelation 10: 9.

Secondly, this view is confirmed by the parallel passage, Matthew 10: 34: '1 came not to send peace, but a sword (; machaira). For I come to set a man at variance against his father, and the daughter against her mother... And he that does not take his cross and follow after me is not worthy of me. He that finds his life shall lose it; and he that loses his life for my sake shall find it.' ¹

• ¹ See chapter III, p. 27 and note 1.

Thirdly, it must not escape our attention that we read in our passage: 'that they should slaughter one another'. This is not the ordinary term which John uses to indicate the act of killing or warfare. Everywhere else in the writings of the apostle John, with only one exception (Rev. 13: 3), this term refers to the death of Christ or the execution of believers. Here are all the passages in which John uses the word, which in its verbal form is peculiar to John. 'Cain... slaughtered his brother' (1 Jn. 3: 12): here it is a child of God (Abel) who is said to have been slaughtered or butchered... A Lamb standing, as having been slaughtered' (Rev. 5: 6): here it is Christ as a sacrifice for sin. '... For thou was slaughtered... ' (Rev. 5: 9): this, again, refers to Christ. 'Worthy is the Lamb that has been slaughtered' (Rev. 5: 12): the reference is clearly to Christ. 'The souls of those who have been slaughtered for the Word of God' (Rev. 6: 9): here the word refers to believers. 'The Lamb that has been slaughtered' (Rev. 13: 8): the reference is to Christ. 'And in her was found the blood of prophets and saints, and all who have been slaughtered upon the earth' (Rev. 18: 24): the reference, clearly, is to believers.

However, in Revelation 13: 3 the 'slaughtered head' belongs to the beast, which arrogates to itself the honour and power belonging to Christ.

Thus it is not improbable that in the only remaining passage also, the one which we are discussing (Rev. 6: 4), the primary reference is to believers. Religious persecution seems to be the point, not warfare in general.

Fourthly, we read that when the fifth seal is opened John sees 'the souls of those who have been slaughtered for the Word of God'. As already indicated, exactly the same word 'slaughtered' is used in the original. But here we are definitely told that those who were slaughtered are believers. They were slaughtered for the Word of God. Does it not seem reasonable to suppose that those who under the second seal are seen as being slaughtered are the same as those who under the fifth seal are described as having been slaughtered?

Fifthly'·, we read: 'there was given to him a great short-sword (mac hair a). ' The term mac hair a is used in a very wide sense, as any study of Scripture with the aid of a concordance will reveal. Yet it signifies strictly the sacrificial knife, ¹ the natural instrument of the slaughter mentioned. It is the word used in the LXX of Genesis 22: 6, 10, in the story of Isaac's sacrifice, where also we find the word 'to slaughter, to sacrifice'. ²

• ¹ A. Plummer, op. cit., p. 185.

• ² See also p. 104, first paragraph.

Finally, let us constantly bear in mind that the Lord Jesus Christ in this book is speaking to believers who, when this vision was first revealed, were being persecuted to death. The slaughter of believers was their immediate problem; that, more than warfare in general.

Wherever the rider on the white horse — the Christ — makes His appearance, the rider on the red horse follows. (See Mt. 5: 10, 11; Lk. 21: 12; Acts 4: 1 5 5 : 17, etc. ) Think of Stephen and Paul, Publius and Polycarp, Perpétua and Félicitas, the In-quisition and St. Bartholomew's night, Armenia and Russia, John and Betty Stam. ¹ The rider on the red horse docs not refer to one definite person. He does not belong to one particular age. No century is without its rider upon the red horse: the world is always persecuting the Church. Christ always brings the sword. Peace is taken from the earth (Mt. 10: 34).