Yet, praise God! the sacrificial knife or short-sword is 'given' to this rider. All things are in the hands of God. The Lamb reigns.

c. The black horse. The third 'living one' addresses the third rider, saying, 'Be going', and he goes out upon his black horse. This rider has in his hand a balance, that is, a pair of scales (cf. Ezk. 4: 10). To cat bread by weight refers to a condition of economic hardship. A voice comes from somewhere among the four living ones saying, 'A quart of wheat for a denarius, and three quarts of barley for a denarius... ' hi other words, a whole day's wages for a quantity of wheat that will last one person just one day (cf. Mt. 20: 2). At this rate a man could support himself, but what about his family? True, he could buy barley, the coarser food, at one-third the price and thus provide for his family. But is food all a family needs? What about all the other necessities? When such prices prevail it becomes very difficult for a person to make both ends meet. It is not famine, as such, that is indicated here; for these prices, though high, are by no means famine prices. 2 Besides, one can get all the wheat he wants, provided he has the money to pay for it! But that is exactly the point. How can a man who is earning very little provide for his family when prices are so high? A certain class of people is going to be hard-pressed. By and by we shall learn just what group of people is indicated.

The voice continues: 'And the oil and the wine do not damage. ' Oil and wine, representing all the comforts of life, arc in plentiful supply! But they are utterly beyond the reach of the man who is making hardly enough to provide coarse food for his family. Now we have the entire picture: we see the rich enjoying their food in abundance and all the comforts of life besides. But the poor have hardly enough to keep body and soul together.

The question arises, when the seer refers to these poor people who are hard-pressed, of whom is he thinking? The answer is obvious. That believers were poor, lacking the comforts which others enjoyed, is very clear from the book of Revelation. The first readers would immediately understand this symbol. From the Apocalypse itself we receive the following information with respect to the economic conditions prevailing in the Church at that time.

We learn, first of all, that one could hardly remain a member of his trade-guild without sacrificing his religious principles and convictions.1 And if a person did withdraw from such an organization? It requires very little imagination to realize that the result of such withdrawal would be material loss and physical suffering.

1 See our explanation of the letter to Thyatira, chapter VIII.

Then, too, we learn that anyone who did not have 'the mark of the beast' was unable to buy or to sell (see Rev. 13:17).

Has not this been true throughout the ages? Is it not a principle of human conduct to oppress believers and to cause them to suffer physical want? How often have the children of God been crowded out of their job, business, or profession, because they insisted on being true to their convictions? A man, for example, refuses to work on the Lord's Day and is dismissed. As a result he is forced to take another job with lower wages. He has a family to support. It would be vain to look for any comforts or luxuries in his home. Another, for reasons of conscience, refuses to join a labour organization that adheres to a policy of violence, with the result that he, too, loses his job. Tire rich oppressor, meanwhile, has abundance. No-one damages his wine and oil.

The second and third riders belong together. Both describe the persecution of the people of God. Some believers are slaughtered. Their blood is poured out. These are the martyrs in the more restricted sense of that term. The second (red) horse and its rider describes them. But not all believers suffer actual martyrdom in that sense. Yet, in a broader sense, the others too, are martyrs. They suffer poverty and hardship (cf. 1 Cor. 1: 26). The black horse and its rider may be seen in their mission of woe spreading oppression, injustice, and economic hardship throughout the centuries of the Church's existence.

But this form of persecution is also an instrument in the hand of Christ for the furtherance of His kingdom. The hard-pressed individual feels his dependence on God.

Thus, the second and the third riders describe those woes which in a very special manner affect believers. They symbolize that throughout the entire dispensation the world will persecute the Church in every conceivable way. Let us remember that the two forms of persecution here mentioned, namely slaughter and injustice or economic hardship, represent all forms.

d. The pale horse. But are these the only trials through which the Church must pass on its way to eternal glory? Not so. Just as in Matthew 24, Mark 13, and Luke 21 there is mention of a second group of tribulations, so here. There are woes which the believer suffers along with the world, for the simple reason that he is in the world. To that class of trials the fourth horse and its rider call our attention.

The fourth seal is opened. The fourth living creature says, 'Be going'. Now a livid or greenish horse is seen. 1 It is a horse with a very sickly gruesome colour, symbolical of disease and death. Above2 this horse sits a rider whose name is the Death. Death in general is meant; yes, death in its most universal form, for the instruments of death here mentioned affect both believers and unbelievers. Trotting behind Death, as always, is Hades. 3 Death cuts down, and Hades — symbolizing the state of disembodied existence — gathers the slain. 4 Yet Death and Hades cannot do as they please. They can do nothing beyond what is allowed by the divine permission. This is emphasized for the consolation of believers. We read that authority is given to Death and Hades. Their sphere of activity, moreover, is very definitely restricted. Although the territory is very large, the fourth part of the earth, yet its bounds have been definitely determined in the divine decree which is carried out by the Lamb. It is the fourth part, no more!

1 Cf. for the colour, 8: 7; 9: 4.

2 The preposition here is different from that used in the other cases.

3 See A. Pieters, op. cit., p. 122.

4 See chapter VII, p. 57.

Unto them is given authority to kill 'with the sword, famine (or hunger), pestilence (or death), and by the wild beasts of the earth'. These are four woes which have not been described under the second and third seals. This passage is very definitely rooted in Ezekiel 14: 21. Notice the very close resemblance: 'But thus says the Lord Jehovah, Even though I should send against Jerusalem my four deadly judgments: the sword and hunger and the wild beasts and pestilence, to cut off from it man and beast, nevertheless, there shall be left a remnant in it..

Here (Rev. 6: 8) the same four woes are mentioned in almost the same order.

First, to kill with the sword is mentioned. Here we do not read 'to slaughter' as in the second seal, but 'to kill1. Also the term translated 'sword' is different. It is not the machaira but the rhomphaia. It is not the sacrificial knife or short-sword but the long and heavy great-sword, like the one with which David cut off Goliath's head. In the ixx translation of Ezekiel 14: 21 we find the same word (rhomphaia) as is used here in Revelation 6: 8. Here is war! Those commentators who hold that the second horse and its rider refer to war get into difficulties when they come to explain the fourth horse. And if, in addition, they have interpreted the third seal as indicating famine, then they are entirely at a loss what to do w i t h the fourth seal which also indicates famine. They seek a way out of their difficulty by teaching either that the woes of the second and third seals are repeated under the fourth — a rather unlikely and unintelligible repetition — or that much of what is described under the fourth seal is an interpolation. 1 This, of course, is a very convenient way of dispatching a problem. Blame it on the scribe!

1 See R. H. Charles, op. cit., p. 169.

Careful study reveals, however, that these four seals indicate types of woes that are easily distinguishable. The fourth seal, moreover, describes four 2  universal woes. They are viewed here from the aspect of their significance for the Church. War, not just one particular war but war between nations wherever and whenever it occurs throughout the entire dispensation is mentioned first. That the sword (rhomphaia) refers to warfare is clear on the basis of Revelation 2: 16; 19: 21.

2 This is the number of the universe: North, South, East, West

Next, hunger or famine is mentioned. This, too, is a very general woe, often mentioned in the Bible. When a city is besieged in time of war, famine often follows.

Famine, in turn, is often followed by or associated with pestilence. Pestilence, both here and in the i. xx translation of Ezekiel 14: 21, is called 'death'. Just as even today we call it the Black Death. As it is here mentioned in connection with famine, it is probable that pestilence proper, the bubonic Plague, is meant. 3 Anyone who is interested in a fascinating description of what we consider to be the bubonic Plague should read 1 Samuel 5 -7. 4 For the very close connection between famine and pestilence see Jeremiah 21: 6-9; Luke 21: 11.

3 Cf. R. C. H. Lenski, op. cit., p. 231.

4 The disease suffered by the Philistines after they had taken the ark was, in all probability, the bubonic Plague, for the following reasons:

Finally, just as in Ezekiel, so here the wild beasts are mentioned. (See 2 Ki. 17: 25. ) These wild beasts, also, do not distinguish between believers and unbelievers. They tear to pieces and devour whatever they can seize, whether in or outside the Roman amphitheatres.

Thus all lour — warfare, famine, pestilence, wild beasts  — are general in character. These four, moreover, are symbolical of all universal woes which believers sailer along with the rest of humanity throughout the entire dispensation. Yet, with respect to the Church, these woes have a very specific meaning. Our Lord Jesus Christ uses these woes as instruments, for the sanctification of His Church and the extension of His kingdom.1

We have reached the following conclusion with respect to the meaning of the lour horsemen of the Apocalypse:

The rider on the white horse is our Lord Jesus Christ.

The rider on the red horse represents slaughter.

The rider on the black horse represents economic hardship and poverty due to injustice.

The second and the third seals symbolize the direct persecution of the Church by the world.

The rider on the livid horse represents Death, the sword (warfare), famine, pestilence, wild beasts. These are the common woes of humanity described here from the aspect of their effect upon the kingdom of God.

6. The cry of the martyrs (6: 9-11)

'And when he had opened the fifth seal, I saw underneath the altar the souls of those that had been slaughtered for the Word of God and for the testimony which they held. And they cried with a great voice, saying, How long, O Master, the Holy and

Genuine One, dost thou not judge and avenge our blood on those dwelling on the earth? '

Do not forget that what John sees is not heaven or the universe itself but a symbolic vision. In this vision the apostle beholds the altar, which here appears as the altar of burnt-offering at the base of which the blood of slaughtered animals had to be poured out (Lv. 4: 7). Underneath this altar John sees the blood of the slaughtered saints. He saw their souls, for 'the soul is in the blood' (Lv. 17: 11). They had offered their lives as a sacrifice, having clung tenaciously to the testimony which they had received concerning the Christ and salvation in Him. These are the souls which under the second seal were being slaughtered. 1 These souls are crying for vengeance on those who have slaughtered them.

1 See pp. 99-101.

The question arises, how can we harmonize this cry for judgment and vengeance with Christ's prayer for His enemies (Lk. 23: 34) and with Stephen's prayer of'Lord, lay not this sin to their charge'? We answer, these martyrs do not invoke retribution for their own sake but for God's sake. These saints have been slaughtered because they placed their trust and confidence in God. In slaughtering them, the world has scorned Him! Does not God Himself affirm that the blood of His saints cries for wrath? (Gn. 4: 10; cf. Heb. 11: 4. ) Insignificant individuals, mere earth-dwellers, have defied the holy, true, and sovereign Lord of the universe. They have challenged His attributes. Unless full retribution be rendered, God's righteousness and sovereignty will not shine forth in its full and perfect lustre. No, the saint in glory does not desire personal vengeance any more than did Stephen, but he yearns for the coming of that great day when the majesty and holiness, the sovereignty and righteousness of God in Christ shall be publicly revealed.

To each of these slaughtered ones a white, flowing robe is given, symbolizing righteousness, holiness, and festivity. To them is given the assurance that their prayers will be answered but the time for the judgment day has not yet arrived. Thus these souls of the martyrs must enjoy their heavenly repose 'for a little time' until every elect one has been brought into the fold and the number of the martyrs is full. God knows the exact number. It has been fixed from eternity in His decree. Until that number has been realized on earth the day of final judgment cannot come.

7. The final judgment (6:12-17)

The sixth seal, accordingly, introduces1 the judgment day. It describes the one great catastrophe at the end of this age. The dread and terror, the awe and consternation of that day is pictured under the twofold symbolism of a crashing universe and a thoroughly frightened human race.

The terror of that great day refers, of course, only to the wicked. But whereas believers are going to be few in number at the time of the second coming (Lk. 18: 8), we can say that the world in general is seized with alarm. In this connection it is interesting to observe that this final outpouring of the divine wrath upon mankind is described under the sixth seal — six, or rather six hundred and sixty-six, being the number of man (Rev. 13: 18) — and is represented as affecting six objects of creation; and as distributed among six classes of men.2

Notice the six objects that are enumerated in this symbolic description of the terror of the judgment day.

First, there is a great earthquake (cf. especially Ezk. 38: 19; Joel 2: 10; Am. 8: 8; Mt. 24: 29). Picture it to yourself: the earth rising and falling in rapid waves, as an indication of God's power and anger.

Then, in connection with this earthquake, the sun turns black as sackcloth and the full moon becomes as blood. The darkening of the sky often accompanies earthquakes; yet, more than that is intended by this symbolic description. This is not a mere darkening or even an eclipse, for the very light of the sun is blotted out and the moon assumes the colour of blood. In the picture which John sees this is all very real. We must be careful, however, in arriving at conclusions. Let us take the picture as a whole.3 We have no right, on the basis of this description, to draw conclusions with respect to the exact changes that will take place in the heavenly bodies at the end of this present age. What we have here is a symbolic picture of the terror of the judgment day. The symbol, taken as a whole, teaches just one lesson, namely, that the final and complete effusion of God's wrath upon a world that has persecuted the Church will be terrible indeed.

3 See chapter v, pp. 38ff.

Three objects have now been mentioned, namely, earth-quake, sun, and moon. The fourth is the stars of the heaven falling to the earth, as a fig-tree casts her winter figs when shaken by a violent wind. No doubt John had often seen those winter figs hidden under the leaves until they dry up and come down in showers when a violent wind shakes the trees. In similar showers the stars are seen falling out of their orbits. They fall to the earth. Not comets, or meteors, but stars. You say: how is this possible? The earth is altogether too small for even a single star to fall upon it. Again, we remind you that this is a picture. In pictures things arc possible which are not possible in reality. When we say this, we do not deny, of course, that there will be a most thorough-going dislocation of the heavenly bodies and a rejuvenation of the universe, in connection with the end of this present age. Scripture very clearly teaches this (2 Pet. 3: 10, 12, etc. ). Neither do we at all deny that also our present passage refers to this fact (cf. Mt. 24: 39). But the main point of our passage is this: it stresses the terror of the day of wrath for the wicked. The dissolving elements, earthquake, falling stars, etc., acid terror to the picture.

In this very vivid and awe-inspiring picture John sees heaven itself curled up like a piece of paper [cf. Is. 34: 4). The sixth and last object mentioned is 'every mountain and island'. These mountains and islands completely disappear, being moved out of their place.

Again, try to visualize what John saw, taking the picture as a whole: heaven itself curling up like a piece of paper, rolling up like a scroll; the sun, its light blotted out so that it resembles a black sack used in mourning; the big, full moon, a huge, awe-inspiring bloody ball; the stars, turned out of their orbits and plunging to the earth in great showers; the earth itself quaking violently so that every house crashes to the ground; and every mountain and island suddenly disappearing. What a picture of dread and despair, of confusion and consternation — for the wicked!

Notice now the six classes of mankind upon whom this terror falls.

First, the kings of the earth, the dictators and supreme political rulers of this earth. Second, the princes, those next in authority to the kings. Thirdly, the officers, the military dictators and generals. Fourthly, the rich men, the leaders in commerce and industry. These arc the capitalists, the money magnates. Fifthly, the strong men, those who exert a powerful influence in any realm, whether physical or educational. Lastly, every slave and freeman, the entire lower classes, consisting of those who were still serving as slaves or those who had been released from bondage.

Thus, under the symbolism of these six classes, John sees the entire godless world seized with sudden fear. He sees them terror-stricken and fleeing, fleeing from something far more terrible than crumbling mountains and falling rocks. They even seek safety in death itself. If only death would come to them —  John hears shrieks of agony uttered by thousands of voices. Kings and slaves, princes and servants, they are all caught in the same self-inflicted agony of despair. The dreadful wail is heard: 'Mountains and rocks, fall on us and hide us from the face of the One sitting on the Throne, and from the wrath of the Lamb. For it came, the day, the great one, of their wrath, and who is able to stand? ' The door of grace is closed for ever once that day has arrived!

But although final and complete retribution will not be rendered until the judgment day, even now during this present age judgments are sent upon the earth because the wicked persecute God's children. Throughout history the seals of persecution give rise to the trumpets of judgment. That is a principle in the divine moral government of this world. We should read the events of the day in the light of this principle.

8. The sealed multitude (7:1  —  17)

These trumpets of judgment which arise out of the seventh seal are described in chapters 8 and 9. But even at the beginning of chapter 7 everything seems to be ready for the execution of these judgments. Then, why do they not fall upon the unbelievers? All is in readiness: the winds of woe are about to set out on their mission of destruction; the four angels — four because they control the agencies of destruction throughout the earth, in every direction, north, south, east, and west — are all prepared for their task of afflicting the earth and the sea (Rev. 7: 2). Then suddenly, dramatically, John sees another angel ascending from the east. He has the seal of the living God. He cries to the four angels who are controlling or holding in check the four winds of judgment. In a loud voice he tells them, 'Do not har m the earth or the sea or the trees till we seal the servants of our God on their foreheads. '

These woes are punishments for the wicked, persecuting world. They are not going to hurt you, if the seal of God is on your forehead. The Lord has laid on Christ the iniquity of all the believers (Is. 53: 6). Rest assured that 'to them that love God all things work together for good, even to them that are called according to his purpose' (Rom. 8: 28).

This sealing is the most precious thing under heaven. Scripture speaks of the seal in a threefold sense. First of all, a seal protects against tampering. Thus, the tomb of Jesus was sealed with a guard (Mt. 27: 66; cf. Rev. 5: 1). Secondly, a seal marks ownership. Thus, we read in the Song of Solomon 8: 6: 'Set me as a seal upon thy heart. ' Thirdly, a seal certifies genuine character. The decree that all the Jews should be wiped out was sealed with the signet of King Xerxes (Est. 3:12).

The Christian is sealed in this threefold sense. The Father has scaled him, for the believer enjoys the Father's protection throughout life. The Son has sealed him, for He had bought and redeemed the believer with His own precious blood. He owns us. The Spirit had sealed him (Eph. 1: 13), for He certifies that we are sons of God (Rom. 8:15).

In the passage which we are discussing the emphasis is on ownership and consequent protection. Notice that the sons of God are sealed 'on their foreheads'. In chapter 14 we again meet this same sealed multitude, the 144, 000. There we read that they have on their foreheads the name of the Lamb and the name of the Father. That name, in all probability, is the seal.1 (Cf. also Rev. 22: 4. )

John hears the number of the sealed. He does not see their exact number for these sealed ones are still on earth. Only God knows how many truly sealed people there are on earth. The number is 144, 000. This, of course, is symbolical. First, the number three, indicating the Trinity, is multiplied by four, indicating the entire creation, for the sealed ones shall come from the east and the west, the north and the south. Three times four makes twelve. This number therefore indicates: the Trinity (3) operating in the universe (4). 2 When the Father through the Son in the Spirit performs His saving work on earth — the divine (3) operating in the universe (4) —  we see in the old dispensation the twelve (3 X4) patriarchs and in the new the twelve apostles. In order to arrive at the conception of the Church of the old and of the new dispensation we shall have to multiply this twelve by twelve. This gives us 144.

Entirely in harmony with this representation we read in Revelation 21 that the holy city Jerusalem has twelve gates and twelve foundations. On these twelve gates were written the names of the twelve tribes of the children of Israel. On the twelve foundations were the names of the twelve apostles of the Lamb (21: 9-14). We also read that the wall is 144 cubits in height (21:17).

It is very clear, therefore, that the sealed multitude of Revelation 7 symbolizes the entire Church militant of the old and new dispensations. In order to emphasize the fact that not a small portion of the Church is meant but the entire Church militant, this number 144 is multiplied by one thousand. One thousand is 10 x 10 x 10, which indicates a perfect cube, reduplicated completeness. 1 (See Rev. 21: 16. ) The 144, 000 sealed individuals out of the twelve tribes of literal Israel symbolize spiritual Israel, the Church of God on earth.

1 Ibid., p. 23.

To say that the symbol ultimately indicates Israel according to the flesh is wrong. The apostle certainly knew that ten of the twelve tribes had disappeared in Assyria, at least to a great extent; while Judah and Benjamin had lost their national existence when Jerusalem fell, in ad 70. Besides, if Israel according to the flesh were meant, why should Ephraim and Dan be omitted? Surely not all the people in the tribe of Dan were lost. Again, notice the order in which the tribes are arranged. Not Reuben but Judah is mentioned first. Remember that our Lord Jesus Christ was of the tribe of Judah (Gn. 49: 10). Even the fact that exactly twelve thousand are sealed out of every tribe — harmony in the midst of variety — should be sufficient to indicate that we are dealing with a symbol, as already indicated. As to the meaning of this symbol, we are not left in the dark. In the first place, the very number, being the product of one hundred and forty-four and one thousand, is fully explained in Revelation 21 as we have shown. According to that chapter it must indicate the Church of the old and new dispensations. Besides, in chapter 14 we again see this same multitude, the 144, 000. Here we are plainly told that they are those who have been purchased out of the earth. They represent those who follow the Lamb wherever He goes, and the entire Church militant, therefore, as is also clearly taught in Revelation 22: 4. 2 Christ, having purchased them by His own precious blood, owns them, and the Father (through Christ, in the Spirit) protects them. Let the winds blow; they will not harm God's people. Let the judgments come; they will not hurt His elect!

2 That the entire (not only the Jewish) Church is meant is also the view of W. Milligan, op. cit., pp. 861 ff.: a series of very convincing arguments.

After these things John beholds the most glorious vision of all. It is the Church triumphant as in eternity it shall dwell for ever in the immediate presence of God and His throne. It is a great multitude which no man could number, although the exact number is known to the Lord (2 Tim. 2: 19). They were gathered out of every nation and of all tribes and peoples and tongues. 1 It is clear that God's elect out of the people of the Jews are included: both Gentiles and Jews are represented. They stand before the throne and the Lamb who is now seated upon the throne (Rev. 5: 7). To stand before the throne and the Lamb means to have fellowship with, to render service to, and to share in the honour of the Lamb. The countless multitude is clothed around with white, flowing robes. The flowing robes indicate festivity, blessedness; their whiteness symbolizes righteousness, holiness (cf. 7:14). John sees the blessed with palms in their hands. These palms indicate salvation (Jn. 12: 13). Accordingly, this immense multitude is heard crying with a great voice:

'Our salvation is the work of God, the One sitting on the throne, and of the Lamb. ' Literally we read 'the' salvation, not salvation in general but that very definite salvation (from sin and all its consequences) which these redeemed are now enjoying. They ascribe this work of salvation to God and to the Lamb and not to their own wisdom or goodness. Similarly, we sing:

'Thou art, O God, our boast, the glory of our power;

Thy sovereign grace is e'er our fortress and our tower. We lift our heads aloft, for God, our shield, is o'er us; Through Him, through Him alone, whose presence goes before us,

We'll wear the victor's crown, no more by foes assaulted, We'll triumph through our King, by Israel's God exalted. '

The angels surround this redeemed multitude. (See the diagram on p. 83. ) They render homage to God, and in a double Amen and a seven-fold ascription of praise (7:12)2 they testify their agreement with the adoration of the Church triumphant (cf. 5: 11). 'And there answered one out of the elders, saying to me: "These, the ones clothed around with the flowing robes, the white ones, who are they, and where do they come from? " And I said to him: "My lord, thou knowest. "

1 See pp. 9iff.

2 Notice that the definite article precedes each of the seven items of praise. It indicates that in the fullest, deepest sense these excellences per-tain to God, and to Him alone. These seven have the following meaning:

Now it is an elder who speaks (7: 13; cf. 5: 5). It is one who knows by experience the meaning of salvation. He asks John a question, not in order that the apostle may inform him, but in order to rivet John's attention upon that countless multitude; especially, upon that amazing miracle, namely, that all these individuals who once were sinners are now righteous and holy, clothed around with white, flowing robes. The apostle, by saying, 'My lord, thou knowest', indicates that he desires to hear the explanation of this great miracle.

The explanation given by the elder, in a most sublime and beautiful manner, closes this section, chapters 4-7. Constantly bear in mind that this section has as its theme, the Church in tribulation. We have seen the red horse of slaughter, the black horse of poverty and injustice, the livid horse of Death. We have heard the cries of the souls of those who had been slaughtered for the Word of God and for the testimony which they held. It has become clear that all these trials are controlled by the One who is sitting upon the throne. Now, in addition, it is made clear to us that the Church does not remain in the tribulation. The countless multitude is composed of individuals who come 'out of' the great tribulation. We read 'And he said to me: "These are the ones coming out of the tribulation, the great one, and they have washed their flowing robes and have made them white in the blood of the Lamb. Therefore are they before the throne of God, and they worship him by day and by night in his sanctuary, and the One sitting on the throne will spread his tabernacle over them. They shall hunger no more, neither thirst any more; neither shall the sun fall upon them nor any heat, for the Lamb that is in the midst of the throne shall be their shepherd and shall lead them to life's springs of waters and God shall wipe away every tear out of their eyes. " '

The elder tells John that these people who are dothed around with the white flowing robes come out of 'the tribulation, the great one'. This one tribulation is great because it is all-inclusive: all the persecutions and trials of God's people, symbolized by the seals, are induded in it. That gives unity to this entil e section, chapters 4-7. The point is that the saints come out of their trials. The Dutch have a term for 'dying' which literally means 'to get over (or beyond) suffering'. It expresses the truth whenever a believer dies.

These saints whom John, in the vision, beholds, have washed their flowing robes and have made them white in the blood of the Lamb (cf. 1 Jn. 1: 7; Heb. 9: 14). In other words, they have placed all their trust in the saving blood of Jesus Christ. This blood, representing the complete atonement which our Lord has rendered, has cleansed them of the guilt and the pollution of sin. By means of the red blood of Christ they have been made white.

Therefore are they before the throne of God. Only those who have placed their confidence in Christ and His atonement appear before the throne. They worship Him; that is, they render to Him the spontaneous, glad, and thorough devotion of the heart. It is an unceasing worship. These redeemed saints in glory, moreover, experience the sweetest, fullest, and most intimate fellowship with God through Christ; they worship Him in His sanctuary, that is, in His immediate presence. The One who sits on the throne treats them as His own dear children, for such by grace they are; He spreads His presence like a tent over them. Negatively, their salvation consists in this, that they are delivered from every care and hardship, from every form of trial and persecution: no more hunger, thirst, or heat. Positively, their salvation means this, that they enjoy the most perfect bliss; the Lamb is now their shepherd (cf. Ps. 23; Jn. 10: 11, 14). Think of it, a Lamb being a shepherd! This Lamb leads His flock to life's springs of water. Water symbolizes eternal life and salvation (Is. 55: 1; Jn. 7: 38, 39). The springs of water indicate the source of life, for through the Lamb the redeemed have eternal and uninterrupted fellowship with the Father.

Finally, the sweetest touch of all: 'And God shall wipe away every tear out of their eyes. ' Not merely are the tears wiped or even wiped away; they are wiped out of the eyes so that nothing but perfect joy, bliss, glory, sweetest fellowship and most abundant life, remains! And God Himself is the Author of this perfect salvation.

CHAPTER TEN

REVELATION 8-11 : THE SEVEN TRUMPETS

The panorama of the histoiy of the Church has twice been unrolled before our wondering gaze. We saw the lampstands and the Son of man moving about among them. We heard His voice of tender admonition, earnest reproof, and generous promise. In seven beautiful letters He seemed to be drawing nearer and nearer to us until we saw Him standing at the very door and knocking. Then, just as we yearned for the full realization of His promise to come in and sup with us, the vision ceased. Yet its imprint upon our soul is indelible. Through the bitterest tears we see our Saviour, very near us, full of tender love and sustaining power. We see Him as the light of the world. That light is shining through us: the churches are the lampstands (chapters 1-3).

Again the ages turned backward in their flight... to the very moment of our Lord's ascension. With wide-eyed wonder we beheld a door standing open in heaven. Peering through this door, we saw a throne out of which proceeded flashes of lightning, rumblings and peals of thunder. The surrounding heavenly beings were acknowledging in grateful anthems the sovereignty of the One whose countenance remained concealed behind the flashing lustre of the diamond and the fiery red of the sardius. Suddenly we witnessed that central event, namely, the coronation of Jesus, who took the scroll out of the right hand of the Lord on the throne. We heard an elder saying, 'Weep not; behold the lion... of Judah has conquered. '

Consequently, we were not at all surprised when, with the opening of the first seal, we saw that same Jesus going forth conquering and to conquer. But this Rider upon the white horse is always followed by the rider upon the red horse; wherever our Lord Jesus Christ begins to wield His spiritual sceptre, Satan begins to brandish his sword. The seals describe the persecution of the Church by the world and not only persecution, but every form of trial and tribulation. In the vision of the souls underneath the altar׳ we received the assurance that the slaughter of the saints will not remain unavenged. Although the final and complete retribution is reserved for the great day of Jehovah, even now the seals of persecution are again and again followed by the trumpets of judgment. But before these trumpets are introduced the Church militant is sealed against all harm. Finally, we saw the Church triumphant that has come out of the great tribulation and for ever rejoices in the immediate and glorious presence of the Lamb (chapters 4-7). Now all is ready for the trumpets of judgment.

These trumpets of judgment (chapters 8-11) indicate series of happenings, that is, calamities that will occur again and again throughout this dispensation. 1 They do not symbolize single and separate events, but they refer to woes that may be seen any day of the year in any part of the globe. Therefore, the trumpets are synchronous with the seals.

Again, these trumpets of judgment are clearly retributive in character. Terrible calamities befall the wicked in order to punish them for their opposition to the cause of Christ and for their persecution of the saints. Yet even by means of these judgments God is constantly calling the ungodly to repentance. These woes do not symbolize God's final and complete displeasure. On the contrary, they indicate His initial judgments. They are charged with serious warning, not with final doom. Remember that trumpets warn and that bowls are poured out. It is for this reason that the trumpets affect a third part — not the whole — of the earth, sea, waters, sun, moon and stars. The very function of the trumpets is to warn (Ezk. 33: 3).

Observe also that these trumpets of judgment affect the various parts of the universe: the land, the sea, etc. Nowhere is there safety for the wicked. Yet a certain order is evident. The first four trumpets harm the wicked in their physical being; the last three bring spiritual anguish: hell itself is let loose!

These judgments are expressed in language which reminds the reader of the ten plagues in Egypt. Notice the 'hail and fire' (8: 7); the 'darkness' (8: 12) and the 'locusts' (9: 3). Yet the description which we find here in Revelation is far more terrible: the hail and fire are mingled with blood; the locusts do not hurt grass or trees but men ! These judgments fall upon the wicked, persecuting world, (Egypt), where also our Lord was crucified (11: 8). They do not harm believers.

1. The seventh seal (8:1-6)

'And when he opened the seventh seal, there occurred a silence in heaven for about half an hour. '

Why this silence? Was it in order that the prayers of God's persecuted children on earth might be heard in heaven? 1 We rather incline to the view that here as always we must look for the interpretation in Old Testament symbolism. Now, in the prophets the going forth of the Almighty in judgment is again and again introduced by a reference to silence, e. g., Habakkuk 2: 20: 'But Jehovah is in his holy temple: let all the earth keep silence before him. ' (Çf Zp. 1: 7; Zc. 2:13. ) Here in Revelation, in similar vein, the silence is introduced to prepare us for the terrible character of the judgments that are about to be related. This silence makes the manifestations of the wrath of God all the more impressive. So fearful and awful is even this initial retribution which is about to be inflicted upon the wicked that the inhabitants of heaven stand spell-bound, lost for a long time-half an hour — in breathless, in silent amazement. Besides, God does not afflict 'from the heart'. That, too, is indicated by the silence in heaven (Lk. 19: 41; La. 3: 33; Ezk. 33: 11). And now John sees the seven angels that stand before God — a very high order of angels — to each of whom is given 2 a trumpet. Another angel appears on the scene. He stands over the altar, which is here the golden altar of incense. 3 He has a golden censer. Much incense is given to him. Observe that it is given to him: the angel does not bring his own offering. Are we stretching the meaning of the symbol when we draw the conclusion that this incense which is given to the angel represents our Saviour's intercession in heaven for His persecuted Church on earth? 4 Is it not that intercession, based upon the atonement, which sanctifies and purifies our prayers? We translate the next clause as follows: "in order that he should give it for the prayers of all the saints upon the altar׳, the golden one, the one before the throne'.

1 Cf. R. H. Charles, op. cit., p. 223.

2 Throughout the book of Revelation God ever remains the Sovereign of the universe. Notice how often the word 'given' occurs.

3  In Rev. 6: 9 it appears as the altar of burnt-offering.

4 Cf. R. C. H. Lenski, op. cit., p. 269.

These saints in persecution and tribulation are praying. But their prayer life 5 is imperfect. It needs to be incensed with the intercession of Christ. Once these prayers have been incensed, the seer notices that the smoke ascends to the very presence of God; that is, the prayers of the saints, which accompany the smoke of the incense, are heard in heaven. The Lord on the throne sees the sighs and sufferings, He hears the requests and the thanksgivings of His children who are in the midst of tribulation. The angel understands this; he realizes that die prayers are heard. So he takes the censer, now emptied of its incense, and fills it with fire of the altar, and empties it upon the earth; that is, God has heard the prayers of the saints, and the judgments upon earth are His answer to them. Moreover, to indicate that this is indeed God's view of the matter and not merely the angel's, we read: 'and there occurred peals of thunder, loud blasts, flashes of lightning and quaking'. Because of this, the seven angels prepare themselves to blow the trumpets.

5 See R. C. Trench, Synonyms of the New Testament, p. 176.

2. The first four trumpets (8: 7-13)

The first angel trumpets with the result that there is a storm of hail and fire. Both the hail and fire are seen as having been mixed with blood. This emphasizes their destructive character, and we read that the third part of the earth, the third part of the trees and all the green grass — which includes the herbs — was burnt up. In all probability this first trumpet indicates that throughout the period extending from the first to the second coming, our Lord, who now reigns in heaven, will afflict the persecutors of the Church with various disasters that will take place on earth, that is, on the land. That these calamities, of whatever nature they be, are controlled in heaven, and in a certain organic sense are sent by our governing Lord is clearly indicated by the clause 'they were cast upon the earth'.

The second angel trumpets. John sees what looks like a huge mountain all ablaze hurled into the sea. Notice that he does not see a real mountain but what looked like a mountain. What he saw symbolized the terror of God's judgment upon the sea. Not only does our ascended Lord use calamities on land as an instrument to punish and warn the wicked; He also employs the sea as a tool against them. We are to interpret all the disasters that take place on the sea in that light. The figure of a mountain being cast into the sea is the most vivid symbol of awe-inspiring maritime calamities, especially when the mountain is all ablaze! It symbolizes great trouble and commotion (cf. Ps. 46: 2; Is. 34: 3; 54: 10; Ezk. 38: 20; Mi. 1: 4; Na. 1: 5; Job 9: 5; etc. ). This judgment is more severe than the first: one third of the sea becomes blood; one third of all the live creatures in the sea perish; one third of the ships are destroyed and with them, of course, the passengers and crews.

The third angel trumpets. As after the first trumpet God's Son used vegetation, and after the second trumpet the sea, so now the Lord Jesus Christ uses the inland waters as instruments against the wicked. The message to be passed on is this: 'Persecuted children of God, remember that your Saviour sees your tears and is not unmindful of your afflictions. Nowhere will the wicked persecutors find real rest or lasting enjoyment. Not only the land and the sea but even the fountains and the rivers, throughout this entire age, will be turned against evildoers. ' John then sees a huge star blazing like a torch which is dropped out of the sky. What could produce greater fear than this? What better symbol could strike terror into the hearts of men? Remember, moreover, that this huge star blazing like a torch is dropped out of the sky; in other words, these judgments upon the inland waters are the acts of God. That is usually forgotten. The newspapers tell you all about floods and about epidemics originating in the marshes, etc., but they fail to point out that these judgments are God's warning-voices! Do you remember the terrible Ohio River flood? Did anyone view this disaster —  as well as all other floods throughout the age — as God's trumpet calling men to repentance? The name of the star is Wormwood, symbolical of bitter sorrow (La. 3: 19). The meaning is, bitter sorrow will fill the hearts of the wicked as a result of the plague indicated. Many men, moreover, die of the waters because they are made bitter.1

1 It is, perhaps, possible to expand the meaning of this plague so that, under the symbolism of making the land-waters bitter, it indicates all calamities which obstruct whatever means man employs in order to satisfy his needs. Water, then, symbolizes that which supplies man's needs, e. g. industry, commerce. Hence, the poisoning of fountains and waters would indicate, among other things, the derangement of industry, commerce, etc.

The fourth angel trumpets. One third of the sun is blasted; also one third of the moon and one third of the stars, with the result that for one third of the day and of the night there is no light. Thus, even the stars in their courses fight against the enemies of God's Church (cf. Jdg. 5: 20). The effect of the sun, moon, and stars upon life can hardly be over-estimated. All evils that are due to the abnormal functioning of the heavenly bodies throughout this entire age are here indicated. Thus the entire universe, including even the sun, moon and stars, is used by our Lord as a warning for those who do not serve Him and who persecute His children.

Four angels have blown their trumpets. Now there is an intermission. 2 John sees and hears an eagle (see verse 13, rv)

Notice, again, the arrangement of the seven into two groups: one of four and another of three. See chapter 11, pp. 22f.

It is soaring aloft to the zenith so that it may be seen everywhere. The very fact that this bird is an eagle bodes evil, for the eagle is a bird of prey (Mt. 24: 28). Accordingly, this eagle says in a loud voice, 'Woe, woe, woe, for those dwelling on the earth because of the remaining trumpet-blasts of the three angels that are about to trumpet. '

The voice is loud and clear so that it can be heard everywhere. The meaning is plain; the three remaining woes will be worse than the first four.

3. The fifth and sixth trumpets (9:1-21)

The fifth angel trumpets. John sees a star that has fallen out of heaven to the earth. Cf. Luke 10: 18: T beheld Satan fallen as lightning from heaven. ' That is the devil's present condition; having rebelled against God he has lost his holiness, his position in heaven, his splendour. In the vision the apostle now observes that the prince of darkness receives the key of the shaft of the abyss. In other words, he receives power to open the abyss and to let the demons out. The abyss indicates hell before the final judgment (Lk. 8: 31; Rev. 20: 1, 3). After the judgment, hell is called 'the lake of fire' (20: 14, 15). When we read that Satan opens the shaft of the abyss, the meaning is that he incites to evil; he fills the world with demons and with their wicked influences and operations. John secs that the shaft, as soon as it is unlocked, begins to belch forth columns of dirty blue-black smoke just like the smoke of a great furnace. It is the smoke of deception and delusion, of sin and sorrow, of moral darkness and degradation that is constantly belching up out of hell. So thick and murky is that smoke that it blots out the light of the sun and darkens the air.1 The power to bring this about is 'given' to the devil; that is, by God's permissive decree he is not prevented from carrying out his wicked designs in the hearts of the children of men, a wickedness for which he — not God — is responsible. Let us bear in mind that this, too, is one of the trumpets. God uses even the work of the devil as a punishment and as a warning for the wicked, a warning in order that they may repent (9: 21).

1 We do not think it at all necessary to allegorize sun and air. It is possible to look upon sun and air as indicating the literal sun and the literal air as these appear in the vision. In the vision, so thick and black is the smoke that even sun and air were darkened by it. Hence, the picture, taken as a whole, symbolizes a very grievous moral and spiritual darkening by the forces of evil.

Now, out of the smoke, locusts descend on the earth. A more terrible plague than that of locusts is hardly conceivable. We have a very graphic description of this kind of plague in Exodus 10: 4-15, and especially in the prophecies of Joel which one should study very closely.1 Observe the effect of this plague upon vegetation and upon men (Joel 1:7-12).

1 The entire prophecy of Joel centres around these three themes: Plague 1 : 1 - 2 : 1 1 ; Penitence 2 : 12-17; Promise 2: 18-3: 21. Note the ver\ vi\ id description of the locusts in 2: 2b-l 1.

'He has laid waste my vine,

And blighted my fig-tree;

He has stripped off its bark and thrown it away;

Its branches have become white...

The vine is withered...

Even all the trees of the field are withered

So that joy has withered away from the sons of men. '

The destruction, the utter ruin, the desolation and despondency caused by a locust storm can be understood only by the person who has seen and experienced it. These locusts, unbelievably terrible in their destructive power, arc a fit symbol of the far more terrible and destructive hellish locusts which the apostle is about to picture. Under the symbolism of a locust plague John describes the powers and influences of hell operating in the hearts and lives of wicked men. No ordinary locusts are these; they do not destroy vegetation; they do not even harm it. They harm the men who have not been sealed (cf. Rev. 7: 1-8). Yet  — glory be to God — the duration of their destructive work has been definitely determined by God's permissive decree: five months, no longer.2

2 So many explanations of these 'five months' have been given that we think it best to say no more than this.

There follows a veiy graphic description of these hellish locusts (9: 7 — 11). We should take the picture as a whole. 3 The locusts like horses prepared for battle; those crowns of pseudo-gold foreboding victory; those faces like human beings who are bent only on destruction; that hair as of furies; those teeth as of lions; those breastplates of iron portending invincibility; that sound of wings like the noise of countless prancing horses and jolting chariots on the field of battle; and last but not least, that exceedingly painful and burning, yet not fatal, scorpion-sting, striking terror into the hearts of men and filling their souls with the worst conceivable dread and utter hopelessness, so that they seek death but cannot find it — can you conceive of a more frightful and horrible and true picture of the operation of the powers of darkness in the souls of the wicked during this present age? Here are the demons, robbing men of all light, that is, of all true righteousness and holiness, joy and peace, wisdom and understanding. And their king is 'the angel of the abyss', whose name, in two languages — Hebrew and Greek — is Destroyer. The entire symbolic picture emphasizes this one idea: terror and destruction, for that is Satan's work!

Hear God's warning voice, 'The first woe is past: behold there come yet two woes hereafter. '

The sixth angel trumpets. And now the same powers of darkness that carry on the work of destruction in the hearts of men change men into devils, as it were. For in times of war wicked men seem to become incarnate demons. The sixth trumpet describes war; not one particular war is indicated but all wars, past, present and future. Yet we are convinced that the symbol refers especially to those most frightful wars that shall be waged toward the close of this dispensation. You remember, of course, that war was also symbolized by the fourth seal. There it is mentioned as a trial or tribulation which believers, along with the rest of the world, must endure. Here, in the vision of the trumpets, war is described as a punishment and a warning voice for unbelievers. Throughout this dispensation God again and again hears the prayers of His persecuted children, the prayers that have been incensed with the merits of Christ's atonement and of His intercession. From the altar of incense we saw those prayers and that incense ascending heavenward (8: 3, 4). The answer to these prayers is here, in 9: 13, also represented as coming 'from the horns of the golden altar'.

Says the voice coming from the horns of the golden altar to the sixth angel, 'Release the four angels, those that have been bound at the river, the great one, Euphrates' (9: 14). This river represents Assyria, Babylon, that is, the wicked world. These four angels are not the same as those mentioned in 7: i. 1 They are evil angels here. They relish the idea of plunging mankind into war. Yet they can do nothing unless God permits. And — let us never forget it!  — in finally permitting them to be released God uses war as a voice of warning for the wicked (9: 20). Thus, war also is included in God's decree, its very hour and day and month and year having been determined.

1 The four angels of 7: 1 stand ׳at the four corners of the earth׳. The four angels of 9:14 are bound at the great river Euphrates.

John now sees the armies on the field of battle. There are so many horsemen that he is unable to count them. He hears their number: two hundred million! This is a symbolical number, of course, indicating a tremendous host. Moreover, horsemen and 'horses' have one purpose, namely, to destroy. In order to indicate the perfect harmony between horsemen and 'horses', the former are described as having breastplates whose colour resembles fire, smoke, and brimstone, while the mouths of the latter are said to belch forth fire, smoke and brimstone. It should be clear by this time that these are not ordinary horses. They clearly symbolize war engines and war tools of every description. All this terrible death-dealing war machinery, causing destruction on every side (verse 19) is included in the symbolism of these 'horses'. They kill one third of mankind.

The general meaning of these trumpets is clear. Throughout this entire period, extending from the first to the second coming, our exalted Lord Jesus Christ, who rules all things in accordance with the scroll of God's decree, will again and again punish the persecutors of the Church by inflicting upon them disasters in every sphere of life, both physical and spiritual. The blood of the martyrs is precious in the sight of the Lord. The prayers of all the saints are heard. God sees their tears and their suffering. Yet, in spite of all these warning voices, mankind in general does not repent. Foolish and stubborn men continue to transgress both the first (verse 20), and the second table of the law (verse 21). The persecuting world becomes the impenitent world. It is impenitence that brings about not only the outpouring of the bowls of final wrath (chapters 15,16) but also the culmination of this wrath in the final judgment. Delay is now no longer possible.

4. The angel with the little book (10:1-11)

In order to announce that third and final woe — the final judgment — another angel appears. John sees him in the act of coming down out of heaven. This angel is a giant. His feet are as pillars of fire, columns so immense in size that while the left foot is firmly planted on earth the right foot rests far out on the ocean, so that, let us say, he is able to step across with one tremendous stride. His face is like the sun and a cloud is thrown around him. His sun-like face shining into the cloud produces a rainbow which encircles his head. The symbolism clearly indicates that this angel is very closely associated with the Christ (cf. 1: 7, 17; 4: 3). Look up these references and see the close resemblance between Christ and the angel. Yet the two figures do not indicate the same person.1 God's holiness is symbolized by the angel's face, and His judgment is indicated by the cloud (Zp. i: 15; Ps. 97: 2), but His mercy and His covenant faithfulness are expressed by the rainbow.

1 Christ is not called 'an angel' in the Apocalypse. Besides we do not read that John worships this angel as he worships the Christ (1:17).

Why does this angel stand upon the sea and upon the land and why does he utter a great shout like the roar of a lion? Because his message concerns the entire universe and must be heard by all. In answer to his shout the seven thunders — (cf. Ps. 29) 2 — raise their voices in seven distinct messages. John is about to write them down but he hears a voice from heaven saying, 'Seal the things which they have spoken, the seven thunders, and do not write them. ' The meaning is clearly this: never shall we be able to know and to describe all the factors and agencies that determine the future. We know the meaning of the lampstands, the seals, the trumpets, the bowls, etc., but there are other forces at work; there are other principles that are operating in this universe, namely, the seven thunders. What they are we do not know. So let Ils be very careful in making predictions regarding the future: we may be leaving out a very important factor.

2 Notice that the expression 'the voice of Jehovah' occurs seven times in this psalm in which God's greatness in the storm is set forth.

The angel, whose glory again is emphasized, now' raises his right hand to heaven (cf. Gn. 14: 22; Dn. 12: 7 ) and swears by the eternal and omnipotent God who created the entire universe that there shall be delay no longer. No more delay! The final judgment is about to come. The mystery of God — mystery not because it is something entirely unknown, but because it would have remained unknown if God had not revealed it —  this mystery of God's decree with respect to the history of the world is about to reach its culmination in the final judgment. Then God's people will receive their final glorious inheritance, their full salvation as promised to His servants, the prophets.

So now the final judgment can come. We expect that the next sentence will read: 'And the seventh angel sounded'. We expect the judgment day. Yet it is not definitely introduced until 11: 15 ff. Just as after the sixth seal the seventh does not immediately follow but is preceded by a very beautiful and comforting paragraph (chapter 7) in which the safety and final victory of the Church is set forth, so here the description of the sixth trumpet is not immediately followed by that of the seventh. First, the suffering, power, task, and final victory of the Church must be set forth so that believers may receive consolation when judgments are inflicted on the wicked. Again, the inevitable character of the final judgment will become even clearer when it is pointed out that the wicked world not only fails to heed God's warning voice revealed in the six plagues, but in addition rejects the very clear and definite testimony of the 'two witnesses' (chapter 11).

But is not this a delay after all? The angel has sworn very solemnly that there would be no delay, yet here we seem to have a delay. But the delay is apparent only. What we have in 10: 8-11:13 does not intervene chronologically between the sixth and the seventh trumpets. It is simply a description of the present dispensation from a different aspect, namely, from the aspect of the suffering, power, task, and final victory of the Church, as already indicated.

When John saw the angel, he noticed that this glorious being had a little scroll open in his hand (verse 2). The apostle now receives the command to take this scroll. So he asks the angel to give it to him. The angel, complying with this request, says to John, 'Take it and eat it. And it shall make bitter thy belly, but in thy mouth it shall be sweet as honey. ' (Cf. Ezk. 2: 9 ff.; 3: I. ') Psalm 119: 103 makes clear what is meant: the scroll is the Word of God, His gospel in which the mystery of salvation is set forth. That gospel is in itself glorious and sweet. But its proclamation is always followed by bitter persecution. In the same way the first rider (6: 2), namely the Christ, is always followed by the second, namely slaughter. So, in the vision, John takes the little scroll out of the angel's hand and eats it. In his mouth it is, indeed, sweet as honey; but when he had eaten it, it made his belly bitter. The meaning is very clear: the apostle must not merely understand and digest the message of the gospel; he must experience both its sweetness and the suffering, the cross-bearing, which is always the portion of those who truthfully proclaim it. Was not John an exile on the isle of Patmos? Was he not writing to Christians in tribulation for the Word of God and the testimony of Jesus? (Cf. 1: 9. ) But this very suffering for Christ's sake enables believers to persevere in the proclamation of the Word. For this reason heavenly messengers assure the apostle that he must prophesy again concerning many peoples and nations and tongues and kings (cf. Rev. 17). In that chapter John is actually prophesying concerning nations and kings.

5. The measuring of the Temple (11:1, 2)

In very dose connedion with 10: 8-11, chapter 11 now gives us a description of the 'bitter' experiences which the true Church must endure when it preaches the 'sweet' gospel of salvation. In a vision 1 someone gives John a reed which is thick and heavy like a measuring-rod. He is told to measure the sanctuary of God and the altar and those who worship in connection with it. He must not measure the court which is outside the sanctuary. That court he must reject. 'And the court, the one outside of the sanctuary, cast out, and do not measure that, because it was given up to the heathen; and the city, the holy one, they shall trample upon it for forty-two months. '

1 See the emphasis that this is all vision and symbolism, in R. C. H. Lenski, op. cit., p. 325.

Why this measuring? What does it mean? On the basis of the immediate context, the parallel expression (21: 15), and the Old Testament background (Ezk. 40: 5; 42: 20; Zc. 2: 1), we arrive at the conclusion that measuring the sanduary means to set it apart from that which is profane; in order that, thus separated, it may be perfedly safe and proteded from all harm. The sanduary is 'accepted' while the court is 'rejected'.

It is of the utmost importance that we bear in mind that here, as elsewhere, the apostle receives a vision. Therefore, the assumption that the Herodian Temple must still have been standing in Jerusalem, and that the Apocalypse must have been written before the destrudion of the Jewish nation by the Romans, is baseless. In a vision one can see things which no longer exist in literal reality.

Again, judging by the context it appears probable that what the apostle sees in the vision is indeed the Herodian Temple at Jerusalem. At any rate, he sees the Temple of the Jews as it had existed on earth. He is told to measure the sanduary, that is, that part of the Temple which comprised the Holy place and the Holy of holies. The outside court, namely, the court of the Gentiles, is to be rejeded. It must not be measured. There were, of course, several additional courts but these are not mentioned; perhaps because they have no symbolical significance. Then, outside the court of the Gentiles lies Jerusalem, which is still called 'the holy city', as in Matthew 27: 53. The apostle is not thinking of the heavenly Jerusalem but very definitely of the earthly city which had rejeded the Christ. It is called the 'holy city' here and in Matthew 27: 53 for the simple reason that it used to be holy. Even today earthly Jerusalem is often styled the 'holy city'. The fact that in the vision John sees earthly Jerusalem — and therefore the earthly Temple — is also clear from what follows: 'and the city, the holy one, they shall trample upon it for forty-two months'. This is the Jerusalem which will be 'trampled upon' by the heathen. Luke 21: 24, a very close parallel, clearly indicates that earthly Jerusalem is meant.

That is the picture, the symbol and the vision. Let us see it clearly. The apostle views earthly Jerusalem with its earthly Temple. He measures the inner sanctuary but rejects the outside court. The 'holy city' Jerusalem and even the outside court of the Temple are trampled upon by the heathen for forty-two months.

Now the question arises, what does this picture mean? That is the question with respect to every picture or symbol. What is its ultimate, spiritual significance? The picture is one thing. The ultimate symbolical significance is another matter. Although these two are always very closely related, they should never be confused. A highly spiritual meaning is often expressed in earthly symbolism. Let us illustrate what we mean. According to 1: 12 John saw seven golden lampstands. In the vision they were golden lampstands in the literal sense of that term. But these lampstands, in turn, have a meaning. They have symbolical significance. They 'represent' something else. They indicate or symbolize 'the seven churches' (1: 20). So also here. In the vision the apostle sees, indeed, earthly Jerusalem, the earthly Temple, the earthly sanctuary, the earthly outside court, etc. The next question is, what does all this symbolize?

The answer is that this 'sanctuary of God' symbolizes the true Church, that is, all those in whose hearts Christ dwells in the Spirit. All true children of God, who worship Him in spirit and truth, are measured, that is, protected. They are safeguarded, while the judgments are being inflicted upon the wicked, persecuting world. To be sure, these saints are going to suffer severely but they will never perish; they are protected against eternal doom. But this divine protection does not extend to 'the court', that is, to those who although outwardly belonging to the Church are not true believers. Just as in the vision the heathen trample upon Jerusalem and even upon the outside court of the Temple, so the world tramples upon the outside court of merely nominal Christendom. The world invades this false church and takes possession of it. Worldly church members welcome the ideas of the world; they feel themselves perfectly at home with the world; they have a good time in worldly company; in voting for political offices they are prompted by worldly considerations; in brief, they love the world. This condition lasts throughout the forty-two months, that is, throughout the gospel age. More about these forty-two months will be said later.

Our interpretation is supported by the following arguments: first of all, observe that the term 'sanctuary of God' is a very common name for the true Church (cf. i Cor. 3: 16, 17; 2 Cor. 6: 16;17 Eph. 2: 21). God dwells in His Church through the Spirit. Hence, the Church is His temple, or rather His sanctuary.

Secondly, the concept 'sanctuary of God' is defined in our passage as meaning 'the altar (of incense) and those who worship in connection with it'. While incense was being offered on the altar of incense, the worshippers were reverently bowing their heads in prayer. It is clear, then, that the term 'sanctuary of God' symbolizes people, those people who offer to God the incense of prayer, all who are true Christians.

Thirdly, we read: 'And the court, the one outside of the sanctuary, cast out. ' The reference is clearly to people, namely, unfaithful church members who must be cast out or excommunicated (cf. Jn. 9: 34). The term 'sanctuary of God' must refer to the faithful, those who are not cast out but protected.

Fourthly, just as in Revelation 7 all true believers on earth (cf 22: 4) are numbered and receive the seal of God on their forehead; so here, in chapter 11, all those who worship in connection with the altar, that is, all true worshippers (cf. 8: 3) are said to be measured. Both numbering and measuring refer to their protection. Furthermore, just as in Revelation 7 the Church militant was described under the symbolism of Israel's earthly tribes, so here the true Church on earth is symbolized by Israel's earthly sanctuary. The physical sanctuary symbolizes the spiritual sanctuary, namely, the people of God.

Fifthly, this interpretation is in harmony with the symbolism of the Old Testament. Ezekiel's Temple symbolizes the Church (cf. Ezk. 43: 4 ff. ; 47: i ff. ). 1

1 We do not mean that Ezekiel had arrived at the New Testament representation of the Church as the body of Christ.

Finally, the best interpreter of Revelation 11 is Revelation 11 itself! According to verse 8 the earthly Jerusalem is clearly the symbol of whatever opposes the true Church of God. It is the centre and symbol of antichristianity, that is, of immorality (Sodom) and of the persecution of God's children (Egypt).

From this it would seem to follow that the term 'sanctuary of God' must also be taken symbolically as indicating God's true people, His faithful ones.

6. The two witnesses (i i: 3-14)

This point having been established, it is not difficult to grasp the meaning of the rest of the chapter. The true Church is now represented under the symbolism of two witnesses. These witnesses symbolize the Church militant bearing testimony through its ministers and missionaries throughout the present dispensation. The fact that there are two witnesses emphasizes the missionary task of the Church [cf. Lk. 10: 1). The Lord sends His missionaries two by two; what the one lacks the other supplies. Now the Church as an organization, functioning through its ministers and missionaries, will carry on this work for twelve hundred and sixty days. This is the period that extends from the moment of Christ's ascension almost until the judgment day (cf. Rev. 12: 5, 6,14). It is, of course, exactly the equal of forty-two months, for forty-two times thirty is twelve hundred and sixty — and of'a time, and times, and half a time', which is three years and a half (Rev. 12: 14). It is the period of affliction; the present gospel age. The question may ar ise, why is that period expressed now in terms of months (verse 2) then in terms of days (verse 3)? Here our answer is a mere guess: in verse 2 we have the picture of a city that is being besieged and finally taken and trampled upon. Now, the duration of the siege of a city is very often expressed in terms of months. In verse 3, however, the two witnesses are described as prophesying; this is a day-by-day activity. Every day they bear witness, throughout the entire dispensation. They preach repentance and for this reason they are clothed in sackcloth.

In order that we may receive a very clear picture of the Church as a powerful missionary organization throughout the present gospel age, it is here described under a fourfold symbolism.

First of all, just as 'the two olive-trees and the two candlesticks', Joshua and Zerubbabel(? ) (cf. Zc. 4), represented the offices through which God blessed Israel, so throughout the gospel era He blesses His Church through the offices, that is, through the preaching of the Word and the administration of the sacraments.

Secondly, just as the missionaries were sent out two by two (Lk. 10: 1), so throughout this gospel age the Church, as an organization, fulfils its mission in the world.

Thirdly, just as the fire of judgment and condemnation proceeded out of Jeremiah's mouth devouring God's enemies (Je. 5: 14), even so when the Church of today, through its offices, condemns the wicked, on the basis of God's Word, this condemnation will actually result in their destruction (Mt. 18:18).

Fourthly, just as Elijah received power to shut the heavens (1 Ki. 17: 1), so that it did not rain, and just as Moses received authority to turn waters into blood (Ex. 7: 20), even so the mighty missionary Church of this present gospel age, if its message is rejected, has authority to judge and condemn the world.

This power is not imaginary but very real. Not only does the Lord constantly rain woes upon the wicked world in answer to the prayers of the persecuted saints (8: 3-5), but He also assures His Church that, whenever it is engaged in the official ministiy of the Word and is true to the Word, its judgments are His judgments (Mt. 16:19; 18:18,19; Jn. 20: 21-23).

Indeed, in a most real sense, the Church still smites the earth with eveiy plague! The wicked world should be careful, for if anyone is fully determined to harm the Church, fire proceeds out of the mouth of God's witnesses. But even if anyone would like to1 harm the true ministers and missionaries, he will be destroyed similarly (verse 5).

This gospel age is, however, going to come to an end (cf. Mt. 24: 14). The Church, as a mighty missionary organization, shall finish its testimony. The beast that comes up out of the abyss, that is, the antichristian world, urged on by hell, shall battle against the Church and shall destroy it. This is the Battle of Harmagedon2. The beast will not kill every believer. There are going to be believers on earth when Christ comes again, although they will be few in number (Lk. 18: 8). But the Church itself, as a mighty organization for the dissemination of the gospel and regular ministry of the Word, will be destroyed. By way of illustration, think of conditions in Communist China at the present time; to be sure, there are sincere believers in Communist China, but where is the powerful, official, unhindered and public proclamation and dissemination of the gospel? And is not this condition spreading to other countries? Thus, just before the second coming, the corpse of the Church, whose public and official testimony has been silenced and smothered by the world, lies on the great city's High Street. This is the High Street of immoral and antichristian Jerusalem.

2 See pp. 143,162-165, i82f. 195.

Jerusalem crucified the Lord. Because of its immorality and persecution of the saints it has become, spiritually, like Sodom and Egypt (cf. Is. i: 10; 3: g; Je. 23: 14; Ezk. 16: 46). It has become the symbol of Babylon and of the immoral and anti-Christian world. So when we read that the corpse of the Church is lying on the broad avenues of the great city, 1 this simply means that in the midst of the world the Church is dead: it no longer exists as an influential and powerful missionary institution! Its leaders have been slaughtered; its voice has been silenced. This condition lasts three days and a half, which is a very brief time. (Mt. 24: 22; cf. Rev. 20: 7-9. ) The world does not even allow the dead bodies of the witnesses to be buried. In the High Street lie these corpses, exposed to insects, birds, and dogs. The world has a grand picnic: it celebrates. People send each other presents and gloat over these witnesses (cf. Est. 9: 22).

1 The term 'great city' always refers to Babylon and never to the New and Holy Jerusalem.

Their word will not torment them any more. Foolish world! Its joy is premature.

The corpse suddenly begins to stir; the breath of life from God has entered into it; the witnesses stand upon their feet. In connection with Christ's second coming the Church is restored to life, to honour, to power, to influence. For the world the hour of opportunity is gone, and gone for ever. On the day of judgment when the world shall see the Church restored to honour and glory, the world will become frozen with fear. The Church — still under the symbolism of the two witnesses — now hears a voice, 'Come up hither'. Thereupon the Church ascends to heaven in a cloud of glory. 'And their enemies beheld them. ' This is no secret rapture!

We now again direct our attention to the wicked world. While the summary of the history of the Church has carried us to the day of judgment and beyond it, let us now return to the events that take place just before this final day. As all of these events group themselves around the second coming, it is evident that the expression 'in that hour' does not forbid us to do this. In the vision the apostle sees that the earth is quaking. We have here the same picture as in 6: 12. There also the earthquake immediately precedes the final judgment. Already the tenth part of the city falls; in other words, the work of destruction begins. So terrible is the earthquake that it kills seven thousand people. This is probably simply a symbolic representation of the alarming happenings on the very eve of the final judgment. The number seven thousand must not be taken literally; the complete number of those destined for destruction by the earthquake is indicated. Not all the wicked were thus destroyed. Those who remain alive are terrified and 'they gave glory to the God of heaven'. This, of course, does not mean that they were converted. Far from it! They were simply struck with terror. King Nebuchadnezzar, in his day, again and again glorified the God of heaven (Dn. 2: 47; 3: 28; 4: 1 ff.; 4: 34; 4: 37). But this does not imply that he was a converted man.

Now all is ready for the final judgment; for, in spite of all these trumpets of warning, the world has remained impenitent and in addition has rejected the testimony of the two witnesses  —  the Church as an organization — and has killed them (verse 7). Therefore, now the final reckoning must come. So we read: 'The second woe is past. Behold, the third woe comes quickly. '

7. 'The seventh trumpet (11:15-19)

The seventh angel trumpets. Again, the final judgment is not described but introduced. 1 Moreover, the significance of the judgment day with respect to God, His Christ, believers and unbelievers is pointed out. Notice the double chorus.

First, the angels sing. In the spirit the apostle hears their glorious, soulful, swelling anthem of praise and adoration. 'The dominion over the world2 became the dominion of our Lord and of his Christ; and he shall reign for ever and ever. '

1 The term rendered 'kingdom' in our English translation often means king-ship, rule, dominion, sovereignty. See the author's Sermon on the Mount, p. 31.

To be sure, God always reigns. Yet that power and authority which He exercises with respect to the universe is not always apparent. At times it seems as if Satan is the supreme ruler. But once the judgment day has arrived, the full royal splendour of God's sovereignty will be revealed, for all opposition will then be abolished. Then it will be clear to all that the world has become the province of our Lord and of His Christ. And He shall reign for ever and ever. If you wish to know what these words mean, go and hear Handel's Messiah and its Hallelujah chorus the next time you have an opportunity to do so. For, while I am writing, the words of that most wonderful musical composition are ringing in my heart. And that is but a foretaste of heaven! When the judgment day arrives, then the full meaning of Psalm 2: 7 ff., and of Daniel 7: 14 (cf. Lk. 1: 33) is going to be revealed.

The entire redeemed multitude, represented by the twenty-four elders, responds to this song of the angels by rendering homage to God in the most humble manner — the elders fall on their faces — and by saying 'We render thanks unto thee, O Lord God, the Almighty, the One who is and the One who was, because thou hast taken thy power, the great one, and didst begin to reign. And the heathen were wroth, and it came: thy wrath and the season for the dead to be judged, and to give the reward to thy servants, the prophets, and to the saints and to those fearing thy name, to the small and to the great, and to destroy those destroying the earth' (11: 17,18).

Observe that in this anthem the Lord is no longer called 'the One who is and who was and who is to come', as in 1: 8, for He has come. The Church rejoices in the fact that the Lord has reached the zenith of His power and authority, now publicly displayed. The heathen were furious; they had made war with the witnesses, conquered them, killed them, and gloated over their misery (11: 7 ff. ). But at last God's wrath became fully revealed, namely, on the day of final judgment which has now arrived. On that same day all those who fear the Lord receive their reward, while the destroyers are destroyed (cf. Mt. 25: 31 ff. ).

In order to understand the final paragraph of this chapter be sure to remember that this is still a vision. The apostle sees not heaven itself but a symbolic picture. In this picture the sanctuary of God in heaven is now wide open. Nothing remains veiled. Nothing remains hidden or concealed. The ark of the covenant, so long hidden from view, is now seen. That ark of the covenant is the symbol of the superlatively real, intimate, and perfect fellowship between God and His people — a fellowship based on the atonement. Think of the mercy-seat. We read in Exodus 25: 22, 'And there I will meet with thee, and I will commune with thee from above the mercy-seat... '

Hence, when this ark is now seen, that is, fully revealed, the covenant of grace (Gn. 17: 7) 1 in all its sweetness is realized in the hearts and lives of God's children.

1 See also the author's Covenant of Grace.

 

But for the wicked that same ark, which is God's throne, is a symbol of wrath. Also this wrath will now be fully revealed. Because of this there follow' flashes of lightning, and rumbling and peals of thunder, and quaking, and a great hail-storm (cf. 4: 5)·

CHAPTER ELEVEN

REVELATION 12-14:

THE CHRIST VERSUS THE DRAGON AND HIS ALLIES

As in each of the preceding sections, so here we return to the beginning of our present dispensation in order once more to traverse the same ground. In each vision we make a journey that takes us through the entire course of this era, from the first to the second coming of Christ. In unmistakable symbolism the seer carries us back to the moment of Christ's birth and ascension (12: 1-5). The vision does not end until we see One sitting like the Son of man, having on his head a golden crown and in his hand a sharp sickle' (14: 14 ff. ). The judgment day has again arrived.

Yet, as we have already indicated, 1 chapter 12 is the beginning not only of another minor section, namely, the fourth, but also of the second major division of the book. This major division covers chapters 12-22. It forms a unit. The main characters that arise in opposition to Christ and His Church are introduced in chapters 12-14. They are the dragon, the beast out of the sea, the beast out of the earth, Babylon, and the men that have the mark of the beast. The visions that follow show us what happened to each of these antichristian forces, to those having the mark of the beast (chapters 15, 16), to the harlot Babylon and to the two beasts (chapters 17-19), and, finally, to the dragon (chapters 20-22).

It is clear, therefore, that the central theme of the first main division (chapters 1-11) is continued in the second. That theme is, as has been indicated, 2 the victory of the Christ and of His Church over the dragon and his helpers. But whereas the first main division pictures the outward struggle between the Church and the world, the second part of the book reveals the deeper background. We now see more clearly than in the preceding division that the conflict between the Church and the world is but the outward manifestation of the war between the Christ and Satan (the dragon).

It is noteworthy that in chapter 12 the dragon is first pictured as purposing to destroy the Christ (verses 1-12). Failing in this, he persecutes the woman because she brought forth the Christ (verses 13-17a). Unsuccessful in this also, he makes war with the rest of her seed (verse 17b).

1. The woman, the child and the dragon (12: 1-6)

These six verses contain the first symbolic picture. The scene is heaven. Here John sees a woman gloriously arrayed: the sun is her garment, the moon her footstool and a wreath of twelve stars her crown. This woman is about to give birth to a child. She cries because she is in labour. Suddenly John sees standing in front of the woman a fiery red dragon. Think of a winged serpent with crested head and destructive claws, cruel, savage, malignant, vicious; but remember that this is a picture, a symbol. Now this beast has seven crowned heads and ten horns. So immense in size is this dragon that its mammoth tail furiously lashing across the sky sweeps away one-third of the stars of heaven and flings them to earth! Why does this terrible monster stand in front of the woman who is about to give birth to a child? In order to devour her child as soon as it is born! Does the dragon succeed? He does not. The woman gives birth to a son, a male, a mighty one, who is to shepherd the heathen with an iron rod. Then suddenly... but let us hear what happened in the apostle's own words: 'And snatched away was her child unto God and unto his throne. ' Having failed in his attempt to devour the child, the dragon now directs all his fury against the radiant, all-glorious woman. But the woman flees into the wilderness where God has prepared food and shelter for her for 1, 260 days. We shall read more later about the dragon's attempt to destroy the woman (see verse 13).

That, briefly, is the picture. But what does this picture mean?

There are three characters. First, there is the radiant woman. That woman symbolizes the Church (cf. Is. 50: 1; 54: 1; Ho. 2 : 1 ; Eph. 5: 32). Scripture emphasizes the fact that the Church in both dispensations is one. It is one chosen people in Christ. It is one tent; one vineyard; one family — Abraham is the father of all believers whether they are circumcised or not — one olive tree; one elect race, royal priesthood, holy nation, people for God's own possession; one beautiful bride; and in its consummation one new Jerusalem whose gates bear the names of the twelve tribes and whose foundations are inscribed with the names of the twelve apostles. (Cf. Is. 54; Am. 9:11; Mt. 21:33 ff.; Rom. 11:15-24; Gal. 3: 9-16, 29; Eph. 2:11; 1 Pet.2: 9 (cf. Ex. 19: 5, 6); Rev. 4: 4; 21:12-14. ) _

On earth this Church may appear very insignificant and open to scorn and ridicule; but from the aspect of heaven this same Church is all-glorious: all that heaven can contribute of glory and of splendour is lavished upon her.1 She is clothed with the sun, for she is glorious and exalted. She has the moon under her feet, for she exercises dominion. She has on her head a wreath of twelve stars, for she is victorious. She was pregnant, for it was her task to bring forth the Christ 'as concerning the flesh' (Rom. 9: 5 ).

1 See A. Pieters, op. cit.. p. 161.

Secondly, there is the child, the seed of the woman. This mighty child is the Christ. 2 He is the One 'who is to rule all the nations with a rod of iron'. This expression is clearly borrowed3 from Psalm 2: 9, a messianic psalm, while Christ applies it to Himself in Revelation 2: 27. The appellation 'the son (or seed) of a woman' is used elsewhere to indicate the Christ (Gn. 3: 15 ; Gal. 4: 4). If anyone should still hesitate to believe that the child of the woman indicates the Christ, let him compare verse 5 with verse 10; when the child is caught up to God and His throne and the dragon cast down, heaven sings, 'Now is come the salvation... of our God and the authority of his Christ. '

2 Nearly all commentators of all schools agree that the child is Christ

3 Not borrowed in the ordinary sense, however; for Christ wrote Psalm 2 and revealed the Apocalypse.

Thirdly, there is the dragon. It symbolizes Satan (Rev. 20: 2). The seven crowned heads indicate the devil's world-dominion (cf. Eph. 2: 2; 6: 12). See also our explanation of Revelation 13: 1 and 17: 9. These crowns, however, are not wreaths of victory but merely crowns of arrogated authority. The ten horns indicate Satan's destructive power; he stands in front of the woman in order to devour her child! When Satan fell, he dragged along with him in his ruin 'one-third of the stars of heaven', that is, a vast number of evil spirits (cf. Job 38: 7; 2 Pet. 2: 4; Jude 6).

Let us now study the main thought. It is this — the dragon stands in front of the woman who is about to be delivered so that when she is delivered he may devour her child; that is, Satan is constantly aiming at the destruction of the Christ. Thus viewed, the entire Old Testament becomes one story, the story of the conflict between the seed of the woman and the dragon, between Christ and Satan. In this conflict Christ is, of course, victorious.

Let us view the history of the Old Testament from that aspect.

a. The initial promise {Gn. 3: 15). Revelation 12 is very clearly based on this verse. The same characters appear in both; the same truth is proclaimed in both. The words of the promise are, 'And I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shalt bruise his heel. ' The 'serpent' of Genesis 3 is the 'dragon' of Revelation 12. The woman's 'seed' of Genesis 3 is the 'son, a man child' of Revelation 12. Also in Genesis 3: 15 the expression 'her seed' indicates the Christ. Here in Genesis 3 the conflict is announced.

b. From Seth to the Flood. By and by children are born to Adam and Eve — Cain and Abel. But Cain slays Abel. Then Seth is born. Does Satan realize that the family of Seth lias been predestined to bring forth the promised seed, the Messiah? One is inclined to think so, for the devil now begins to do all in his power to destroy Seth. He whispers into the ears of Seth's sons that they must marry the daughters of Cain. He tries to destroy Seth's generations in order thus to annihilate· the promise concerning the Messiah. Does the dragon succeed? It looks as if he does. Read Genesis 6: 12. Satan has triumphed ... no, not entirely. Among the families that descended from Seth there is one which fears the Lord, that of Noah. God saves this one family, while the Flood destroys the rest. In this one family the promise is continued.

c. From the Flood to Jacob. Again the dragon stands in front of the woman in order to destroy the child. The promise concerning the Messiah is now given to Abraham, and Sarah his wife. Humanly speaking, however, that promise will never be fulfilled, for Abraham is old and Sarah is barren. The dragon has almost triumphed when the miracle happens and Isaac is born. The promise is now given to Isaac. But the Lord orders Abraham to offer Isaac as a burnt-offering. 'And Abraham stretched forth his hand, and took the knife to slay his son... ' What now will become of God's promise? Surely the dragon now triumphs. But does he? We know the answer. The Angel of the Lord appears, that is, Christ Himself appears, in order to safeguard His own birth according to the flesh. Even during the old dispensation it is constantly Christ Himself who prepares all things for His own birth. The Angel of the Lord, that is, Christ Himself says to Abraham 'Lay not thy hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou has not withheld thy son, thine only son, from me... and in thy seed (the Angel of the Lord might have said: in myself) shall all the nations of the earth be blessed. '

The seed that was going to destroy the serpent's head would be born from the generations of Isaac and Rebekah. But Rebekah was barren (Gn. 25: 21). Again Jehovah, the God of the promise, performs a miracle, and Rebekah conceives so that the promise is continued in the line of Jacob.

But see what happens. Jacob deceives his father and receives the blessing which Isaac had intended for Esau. Jacob has to flee. Even years afterwards when he returns to his own land he is greatly afraid. Yet Esau did not kill Jacob. The promise concerning the son of the woman is saved again.

d. From Jacob to the Jews in the desert. Again the dragon stands in front of the woman. He attacks Jacob's descendants, the Jews. This time it surely seems as if he will be successful, for though the Lord in tender mercy has led His people out of Egypt, they reject Him and are dancing around a golden calf.

'And Jehovah said to Moses... Let me alone that my wrath may wax hot against them, and that I may consume them. '

Is the dragon actually going to triumph? He is... unless there be an intercessor. And there was! Moses intercedes and the promise is saved again. And remember that it was the greater Mediator, Christ, who created in the heart of the lesser mediator, Moses, the spirit of intercession.

e. From the Jews in the desert to David, the king. Again history moves on. Out of the tribe of Judah God chooses one family, that of David. The promised Messiah will be born as the seed of David (2 Sa. 7: 12 ff.; Ps. 89: 29, 35, 36; Je. 23: 5; Acts 2: 30). So the devil now aims his arrow at David. David must be destroyed. We read, 'And Saul had his spear in his hand; and Saul cast the spear; for he said, I will smite David even to the wall. ' Saul did this because an evil spirit came mightily upon him. Did the dragon succeed? No, for David escaped from Saul's presence twice. Even during the old dispensation the Christ is at work on earth, safeguarding the promise concerning Himself.

J. From David to Queen Athaliah. Athaliah, the wicked daughter of wicked parents — Ahab and Jezebel — is reigning. In order that she may have absolute power she conceives in her heart to destroy all the seed of David. Thus again the coming of the Mediator in human form is threatened. The dragon stands in front of the woman; his wrath is directed against the child. And now, finally, Satan is successful. At least, so it seems. For we read 'Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. ' Of course, if all the seed royal is destroyed, then the Christ cannot be born as the legal son and heir of David. Then God's plan is frustrated and the promise has failed. Athaliah destroyed all the seed royal. But read on (2 Ki. 11: 1, 2 ff. ): Jehosheba... took Joash, the son of Ahaziah, and stole him away from among the king's sons that were slain, even him and his nurse, and put them in a bedchamber; and they hid him... from Athaliah, so that he was not slain. '

How wonderful are God's ways. How marvellous His providence!

By and by we see Joash again, and on his head there is a crown. We hear people shouting, 'Long live the king! ' Again, the promise is saved. Christ will be born of David's line. Unless the dragon should still prevent it.

g. From Athaliah to King Ahaz■ And now the combined forces of Israel and Syria are gathered against Judah. Their purpose is to blot out the house of David with which were connected the hopes and promises concerning the Messiah, and to set up a foreign king 'in the midst of Judah, even the son of Tabeel' i Is. 7: 6). It is a critical moment in history. Will the Christ ever be born of the seed of David? Jehovah orders the prophet Isaiah to meet King Ahaz of Judah to encourage him. Ahaz, however, disdainfully refuses to ask for a sign as a pledge of Jehovah's aid. Surely, the dragon — the serpent of Genesis 3: 15  — will be successful now, for against the house of David is assembled the host of Syria and of Israel and the wickedness of King Ahaz himself! Satan laughs. Again, however, he laughs too soon, for we read, 'Therefore the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. ' God's purpose must stand. Immanuel must be born, from the family of David.

h. From King Ahaz to Esther. It is the fifth century bc and King Ahasuerus is reigning. At the request of Haman, the king issues a decree that throughout his vast domain, all the Jews should be put to death (Est. 3: 15). This decree is sealed with the king's ring. But Jehovah's promise concerning the Mediator, to be born of the seed of David, was sealed with the oath of the King of kings. Need I relate what happened? Read the book of Esther for yourself. The Jews, again, were saved.

1. From Esther to Bethlehem. Now occurs the final act in this mighty drama. The scene is Bethlehem. There in a manger lies the Christ-child. But although He is now' actually born, the dragon still tries to destroy Him. In fact, Revelation 12, though covering with a few words the entire previous histoiy of Satan's warfare against the Christ, refers directly and specifically to the events that took place in connection with Christ's birth. 'And the dragon stands in front of the woman who is about to be delivered, that when she is delivered he may devour her child. '

The wise men from the East are in the audience room of Herod. 'Be sure', says Herod, 'to report to me as soon as you shall have found the child, that I also may come and worship him. ' His intention was to kill the child. But the wise men, warned of God, returned to their country another way after they had found and worshipped the Christ. Still the dragon refuses to admit defeat. The infants of Bethlehem and district, two years old and under, are slain. But Herod failed. So did the dragon. The Christ-child was safe in Egypt (Mt. 2: 13). God's purpose can never be frustrated. Christ's birth in Bethlehem is God's victory over the dragon. The Saviour's death on the cross for His people is His further victory. 'And snatched away was her child to God and to His throne. ' This refers to Christ's ascension and enthronement (Rev. 5: 7 ; cf. Phil. 2: 9 ). Those who oppose Him will be treated to 'the iron rod'. This is true throughout this entire dispensation. Christ triumphs and the angels sing 'Glory to God in the highest! '

2. The expulsion of the dragon (12: 7-12)

The second symbolic picture shows us the effect of Christ's birth, atonement, and ascension to the throne in heaven. As always, let us first see the picture as a whole. There is a battle in heaven. Michael, as leader of the good angels and defender of God's people (Dn. 10: 13, 21; 12: 1; Jude 9) makes an attack upon the dragon, the leader of the evil angels and the opponent of God's people. Two generals and two armies oppose each other. Notice, however, that it is Michael and his army that do the attacking. The result is that the dragon is defeated and cast out of heaven.

'And he was hurled down, the dragon, the great, the serpent, the old, the one called the devil and Satan, the one deceiving the whole world; hurled down was he to the earth, and his angels with him were hurled down.1׳

1 For Satan's names see our explanation of Rev. 20: 2, p. 186.

The picture which John secs is fully explained by the words which he hears. The battle in heaven and the hurling down of the dragon are not to be understood literally. Satan is 'hurled down from heaven' in this sense, namely that he has lost his place as an accuser of the brethren. Whereas Christ was born and rendered satisfaction for sin, Satan has lost eveiy semblance of justice for his accusations against believers. True, he continues to accuse. That is his work even today. But no longer is he able to point to the unaccomplished work of the Saviour. Christ's atonement has been fully accomplished; complete satisfaction for sin had been rendered when He ascended to heaven (cf. Rom. 8: 33: 'Who shall bring any accusation against God's elect? '; cf also Rom. 8: 1 and Lk. 10: 18). Notice the threefold effect of this defeat of Satan and his host.

First, because of this defeat the salvation wrought by God in Christ becomes manifest; God's power is vindicated; His royal rule in the hearts of His people established; His authority revealed (verse 10). As a result, there is a mighty acclaim in heaven.

Secondly, because of this defeat God's people, who bear witness concerning their faith — in the blood of the Lamb — and prove its genuine character by perseverance even to death, triumph (verse 11). Accordingly, let the heavens and those who live there rejoice.

Thirdly, because of this defeat, Satan is filled with wrath. He knows that his time is short: this, his second defeat, forebodes that other, final discomfiture at the close of history (verse 12). Consequently, let heaven ring with jubilation.

3. The final assaults of the dragon (12: 13-17)

In this third symbolic picture, the dragon, having been hurled down to the earth, persecutes the woman because she was the one who gave birth to the male. This explains his attempt to destroy the woman and is in reality another phase of his wrath against her child. Let us be sure to notice this point. The woman received the two wings of the eagle (Ex. 19: 4; Dt. 32: 11; Es. 40: 31) so that she Hew to the wilderness. In that wilderness God had prepared a place for her (verse 6). Here she is nourished for a time and times and half a time, that is, for a thousand two hundred and sixty days (verse 6). Here she resides 'away from the face of the serpent'. The dragon, not yet willing to give up, tries to engulf the woman with a stream of water which he pours from his mouth; but the earth swallows up this stream. So the dragon is furious, filled with wrath against the woman. Yet, having foiled, not only in his attempt to destroy the child but also in his assault upon the woman, he slinks away to do battle against the rest of her seed, those keeping the commandments of God and adhering to the testimony of Jesus.

We interpret the picture as follows. Satan, having failed to defeat the Christ, continues his attack upon the Church. He directs his fury against the Church because the Church has brought forth the Christ. But the Lord protects His people: He bears them on eagles' wings. In the desert of affliction, this earthly sojourn, He has prepared a place for them and nourishes them with the manna of the Word. Here the Church resides 'away from the face of the serpent', that is, away from Satan's most direct and deadly attack. The devil cannot destroy her. This is the millennium of Revelation 20. True, the evil one tries to engulf the Church in a stream of lies, delusions, religious '-isms', philosophical falsehoods, political utopias, quasi-scientific dogmas, but the true Church is not fooled. Worldly people, on the other hand, are ready to swallow the entire river! This failure to deceive the Church makes the devil very angry. He is determined to direct his attack against 'the rest of the woman's seed', that is, against individual believers.

This period of time during which the Church experiences both bad and good, the persecution of Satan and the special care of God which makes it impossible for the evil one to launch a direct attack on the Church and destroy it; this twilight period during which God's people are nourished with the manna of the Word and enjoy a certain degree of tolerance and security on earth, the Lord having prepared a place for them in the desert, is described as 'a time, and times, and half a time'.

This is the period during which the witnesses (chapter 11) prophesy; the gospel is being proclaimed far and wide. It is followed by 'three days and a half' during which the witnesses are killed and their dead bodies lie in the High street of the great city (Rev. 11: 7 ff. ). This is the Battle of Harmagedon. These three days and a half are, in turn, followed by the judgment day. It is clear, therefore, that the period described as 'a time, and times, and half a time' begins at the moment of Christ's first coming — His birth, ministry, cross, coronation —  and extends to a point of time very near to His second coming in judgment. A careful study of Revelation 20 confirms our view. There, too, the long period during which the Church is nourished 'away from the serpent' so that Satan's influence is curbed is followed by a very brief span of time during which the devil marshals the armies of Gog and Magog against 'the camp of the saints'. There, too, this brief span is followed by the second coming of Christ to judge the world (20: 11 ff. ). 1 In all these chapters we have the following order.

1 Compare chapters 11, 12 and 20 of Revelation: a very striking parallel.

We immediately see that the three ways of designating this period which we find in chapters 11, 12 and 13 differ but slightly. In fact, forty-two months is equal to 1, 260 days; both are equal to 'a time, times, and half a time', if the term 'time' be interpreted as meaning one year, and 'times' as indicating two years. In all three cases we are dealing with a period which is designated as three years and a half.

It is in order to ask why the term 'three years and a half' is used to characterize this long period. To answer this question we must remember that during the old dispensation there was a period of three years and a half which God's people could never forget. It was a period of affliction, yet also a period during which the power of God's Word was exhibited (1 Ki. 17; Jas. 5: 17). When you compare James 5: 17 with Revelation 11: 6, you immediately see that the apostle was thinking of the days of Ahab and Elijah. During that period of three and a half years God's Church wras persecuted (1 Ki. 18: 10, 13) yet not destroyed (1 Ki. 18: 4, 39; 19: 18). God's Word showed its great power (1 Ki. 17: 1). Elijah and others were nourished by Jehovah in a miraculous manner (1 Ki. 17: 4, 9 ff. ). Similarly, throughout the present long period of gospel activity, beginning with Christ's first coming and extending nearly to the second coming, the Church is persecuted but not destroyed, God's Word exerts a powerful influence, and God's people receive spiritual nourishment.

The expression 'a time, and times, and half a time' occurs first in the book of Daniel 7: 25; 12: 7. It is the period of the antichrist. John emphasizes the fact that the spirit of the anti-christ is in the world already (1 Jn. 4: 3). In the Apocalypse this period of three years and a half refers to the entire gospel age. It is followed by the 'three days and a half' during which 'the beast that comes up out of the abyss' — the antichristian world in its final phase — will kill the witnesses and will silence the voice of the gospel (cf. Rev. 11: 7 f f. ).

4. The helpers of the dragon (13: 1 — 18)

Chapter 13 shows us the agents, instruments, or tools which the dragon uses in his attack upon the Church. Two beasts are described. The first is a monster of indescribable horror. The second has a harmless appearance and for that very reason is even more dangerous than the first. The first beast comes up out of the sea. The second arises from the land. The first is Satan's hand. The second is the devil's mind. The first represents the persecuting power of Satan operating in and through the nations of this world and their governments. The second symbolizes the false religions and philosophies of this world. Both these beasts oppose the Church throughout this dispensation; yet the apostle describes them in terms that indicate the form which they assumed during the closing decade of the first century ad. 1

1 See chapter vi, pp. 44f.

In 14: 8 a third agent is mentioned, namely, Babylon, the harlot. So, in all, three agents are employed by Satan in his attack upon the earth. They are antichristian persecution, antichristian religion, and antichristian seduction.

John notices that the dragon goes to the sea-shore in order to summon help. The dragon, accordingly, must be viewed as standing at a place where sea and land meet; on one side is the sea, on the other the land. The first ally comes up out of the sea. The second arises from the land. The apostle beholds a monster of indescribable horror coming up out of the sea. Very gradually the beast emerges out of the water. First, John sees nothing but the horns. There are ten of them covered with diadems.

Next the heads appear. This beast has seven heads and on these heads are names of blasphemy. The body now comes to view. It is that of a leopard, large and fierce, swift to spring upon its prey (cf. Dn. 7: 6; Ho. 13: 7; Hab. 1: 8). Now the beast is stepping out of the water. John sees its feet. They are the feet of a bear. Think of the familiar figure of the bear robbed of her whelps (2 Sa. 17: 8 ; Pr. 17: 12 ; Ho. 13: 8 ) ; it is ready to rend and tear, anxious with its great and terrible feet to crush its enemy. As the mouth is the main point of the figure, it is mentioned last. This horrible beast has the mouth of a lion: growling and roaring, it is eager for its prey, anxious to destroy (Ps. 17: 12; Ho. 5: 14; 1 Pet. 5. 8). To this monster the dragon gives his power and authority. John now notices, looking closely, that one of the seven heads seemed to have received a mortal wound, but the wound has been healed. The whole world follows the beast in wonder and amazement, in the spirit of adoration and worship, saying: 'Who is like unto the beast? and who is able to fight it? ' In worshipping the beast, men are also rendering homage to the dragon who gave his authority to it. The beast now begins to speak; it utters great boasts and blasphemies. This continues for forty-two months. The blasphemies are directed against God and all those who dwell in the heavenly tabernacle. And as far as the inhabitants of the earth are concerned, 'it was given unto him to do battle against the saints and to conquer them: and there was given to him authority over every tribe and people and tongue and nation. And they shall worship him, all those dwelling on the earth, whose-ever name has not been written from the foundation of the world in the book of life of the Lamb, the one having been slaughtered' (13: 7, 8).

We interpret the picture as follows. The sea represents nations and their governments (cf. Is. 17: 12, where the roaring of peoples is compared to the roaring of the sea; and the surging of nations to the surging of mighty waters). 1 Revelation 17: 15 proves the point. The beast that comes up out of the sea is very closely associated with the beast that comes up out of the abyss (11: 7). The latter is the final guise which the former assumes. The sea-born beast symbolizes the persecuting power of Satan embodied in all the nations and governments of the world throughout all history. World-dominion directed against God's people wherever and whenever it appears in history, that is the beast. This beast assumes different forms; it has seven heads.

1 See also K. Schilder, op. cit., p. 141.

Now it is Old Babylonia; then Assyria; next, New Babylonia; Medo-Persia; Macedonia; Rome, etc. But though the forms differ, the essence remains the same: worldly government directed against the Church. In this beast the persecuting power of Satan becomes visible. This accounts for the great resemblance between the dragon and the beast; both are cruel monsters having ten horns and seven heads. Observe, however, that in the case of the beast the horns — and not the heads — are crowned, while the dragon wears his diadems of arrogated authority on his head. In other words, it is the dragon, Satan, who rules: his plans are executed by the governments of the world. It is true that earthly rulers, too, wear crowns; think of the crowned horns symbolical of crowned cruelty. But these earthly rulers are subject to and receive their inspiration from Satan! This is true with respect to every worldly ruler who persecutes the Church. These rulers and governments blaspheme God and demand for themselves divine titles. Thus, in the days of John, Roman emperors demanded that their subjects address them as 'Lord', and 'Saviour'. The fact that this beast represents every form of worldly government which persecutes the Church, whenever and wherever it appears in history, becomes very clear when we observe that, according to verse 2, the four beasts which Daniel saw in his vision (Dn. 7) have been combined into one beast here. In Daniel these four beasts represent four successive world empires. 1 But here this composite beast cannot symbolize merely one empire or government. It must indicate all antichristian governments.

1 See chapter vi׳ p. 46.

One of these seven heads had received a mortal wound, but the wound had been healed. In order to give a correct interpretation of this statement we must bear in mind that the seven heads symbolize seven antichristian empires that succeed one another in history (cf. 17: 10). Therefore, the statement that one of the heads received a death stroke and that this death stroke was healed must mean that one of these seven empires ceased, for a while, to be a fiercely persecuting power but afterward resumed its former role. Accordingly, the explanation which we regard as the most probable is as follows. The head of which John speaks represents Rome, the Rome of his day. When Nero was emperor (ad 54-68) that cruel tyrant, in order to divert from himself the suspicion that the conflagration of Rome was his act, instigated the persecution of Christians. Some believers were crucified. Others were covered with pitch or oil, nailed to posts, and burned as torches for the amusement of the mob. 1 But in the year ad 68 Nero committed suicide. As persecutor, Rome received its death-stroke. But under Domitian the persecution of believers was resumed. The death-stroke was healed. Rome appears again as the Satan-inspired persecutor of the Church. 2 In the days of the apostle the world, in general, worshipped Rome and paid homage to the emperor.

1 See P. Schaff, History of the Christian Church, I, p. 381.

2 See A. Pieters, op. cit., p. 236.

Throughout this entire gospel age — the forty-two months, which we have already discussed 3 — the governments of this world place themselves on the throne; arrogate to themselves the authority that belongs to God (think of the totalitarian governments of the present day) and blaspheme God and heaven. This condition will finally result in the complete destruction of the Church as a mighty and influential organization for the spread of the gospel. For finally every tribe and people and tongue and nation will worship antichristian government (Rev. 13: 7 and 11: 7 should be compared). 4 But even in these most dreadful days that shall precede Christ's second coming there will be believers on earth, those whose names have been written from eternity in the Lamb's book of life (cf. 17: 8). 5 Because of the fact that God has elected them from eternity to salvation in sanctification of the Spirit and belief of the truth (2 Thes. 2: 13), these individuals cannot perish. The government of antichrist may destroy their bodies, but it cannot destroy their souls. Let believers wait patiently for this time of severest tribulation, knowing that all things are included in God's decree; and knowing, in addition, that when the world makes use of the sword in its warfare against the Church, God Himself will avenge this wrong. The individual who understands this will exercise endurance and will persevere in his faith. If anyone has an ear, let him hear these admonitions and take them to heart (verses 9, 10). It is not Satan but God who rules supreme.

3 pp. I42fT.

4 See our explanation of 11: 7 ff., p. i3off.

5 The words 'from the foundation of the world' modify 'written', as in ASV.

Afterwards John sees another beast. It rises from the earth. According to James 3: 15 antichristian 'wisdom' comes from the earth (cf. Phil. 3: 19). But let us see the picture first of all. This beast does not have ten horns but merely two: two little horns just like a lamb. But it speaks like a dragon! This second beast is the servant of the first; that is, it fully co-operates with the first. It performs many tricks and pseudo-miracles to deceive the masses. It brings down fire from heaven; that is, it makes it appear as if fire descends from heaven. It also orders the people to make an image or statue in honour of the first beast. And then it makes the image speak. At last, the people, sunk in superstition and ignorance, are deluded so that they actually believe that speech issues from the image. Furthermore, this second beast orders all who refuse to worship the image of the first beast to be killed. Finally, it orders the mark of the beast to be impressed on the right hand or forehead of everyone as an evidence of loyalty. Those who refuse to receive this mark are boycotted. They are not permitted to buy or sell, or carry on any business. This mark of the beast is at the same time its name or the number of its name. Whoever has a mind, that is, whoever has received wisdom, can explain this number; for it is the number of man, namely 666.

This is, perhaps, the most difficult paragraph in the entire book of Revelation. The main ideas ar c clear; the details are obscure. Of the many interpretations we regard the following as the most reasonable. We emphasize, however, that in the explanation of the details certainty is wholly lacking.

The second beast is the false prophet (19: 20). It symbolizes false religion and false philosophy in whichever form these appear throughout the entire dispensation. Although this beast outwardly resembles the Lamb it inwardly conceals the dragon. 1 In other words, whatever strikes the eye is very appealing and attractive. The beast looks very innocent: a nice little lamb, a pet for the children. But speech reveals the inner thought, life, essence and character. And this lamb speaks like the devil himself! This second beast, accordingly, is the lie of Satan dressed up like the truth. It is Satan masquerading as a shining angel (2 Cor. 11: 14). It symbolizes all false prophets in every era of this dispensation. They come disguised as sheep, but inwardly they are ravenous wolves (Mt. 7:15).

1 Although the definite article is omitted in order to emphasize the character of this beast, yet we immediately feel that this monster is the devil's imitation of the true Lamb of God. In reality, this second beast is inspired by 'the' dragon, Satan.

The two beasts — anti Christian government and antichristian religion — work in perfect co-operation. That is invariably the case. It was already true in the days of the apostle: the heathen priest was the friend of the proconsul. The priestly influence supported and upheld the secular power of the state in its persecution of believers. Heathen religion and heathen politics co-operated with one another in their battle against the Church. The priests of the pagan temples did their utmost in order to impress on the minds of the people the lie of Satan: Caesar is Lord! They even resorted to tricks and pseudo-miracles in order to deceive the people. They ordered the inhabitants of the various districts to make statues in honour of the emperor. Think of Pergamum. 1 Whoever refused to perform an act of worship in front of such a statue or whoever refused to say, 'The emperor is Lord' was put to death. 2 Docs the apostle actually intend to tell us that in his day pagan priests, in order to entrench the state religion or emperor-worship more firmly in the minds of the people, would resort to the tricks of causing fire to burst forth without apparent cause and, by the art of ventriloquism, cause speech to issue from the emperor's statue? 3 Or do these details belong merely to the picture and must we assign a symbolical interpretation to them? Either way, the ultimate meaning seems to be that throughout this entire dispensation — and in an increasing manner as the coming of the Lord draws near — false prophets, by showing great signs and wonders (Mt. 24: 24), shall try to deceive the masses and to strengthen the hand of the government when it bears down upon the Church. Notice, however, verse 15: 'And it was given unto him. ' Beyond the sphere of God's permission Satan can do exactly nothing!

1 See chapter VIII, p. 66.

2 See W. M. Ramsay, op. cit., p. 98.

3 Ibid., pp. 100 ff.

Now, to all — small and great, rich and poor, free and bond —  the false prophet gives a mark. It is the mark of the first beast. Here the false prophet, in outward appearance, resembles the Lamb. Have not the followers of the Lamb been sealed on their foreheads? 4 Hence the followers of the beast must be marked or branded on their foreheads or right hands. But what is meant by this 'mark of the beast'? Various amusing answers have been given. 5 These theories err in this respect, namely, that they interpret this mark as a single, individual, outward, visible sign that will appear on the forehead or hand of the wicked at one particular moment in history; then, and then only. But the beast always persecutes the Church and indicates every form of secular power that tries to destroy believers. Wherever and whenever the beast appears, you will also find the mark of the beast. The two go together and cannot be separated.

4 See pp. 68ff., 109ff.

5 The mark of the beast has been interpreted as meaning, e. g., the symbol of freemasonry; the fasces on an American dime; the mono-mark; the observance of the Sabbath on the first day of the week; antichrist's initials appearing on the forehead of the wicked, and so on.

In order to understand the expression 'mark of the beast' we must remember that not only cattle but slaves also were branded or marked. The mark meant that the slave belonged to his master. Very soon the expression 'to receive the mark of someone' began to mean to belong to someone, to serve or worship someone. Let us prove this point. In Revelation 14: 9 we read: 'If any man worships the beast... and receive the mark on his forehead'. Here 'receiving the mark of the beast' seems to mean 'worshipping the beast'. Similarly, in Revelation 14: 11: 'They that worship the beast... and receive the mark of his name' (cf. also Rev. 20: 4). So 'receiving the mark of the beast' seems to mean 'belonging to the beast and worshipping the beast'. The 'mark of the beast' is the God-opposing, Christ-rejecting, Church-persecuting spirit of antichrist, wherever and whenever it shows itself. This mark is impressed on the forehead or right hand (cf. Dt. 6: 8 ). The forehead symbolizes the mind, the thought-life, the philosophy of a person. The right hand indicates his deed, action, trade, industry, etc. Therefore receiving the mark of the beast on the forehead or right hand indicates that the person so characterized belongs to the company of those who persecute the Church; and that — either preeminently in what he thinks, says, writes or more emphatically in what he does  — this anti Christian spirit becomes evident.

This interpretation harmonizes entirely with our explanation regarding the seal which the believer receives on his forehead. This seal indicates that he belongs to Christ, worships Him, breathes His spirit and thinks His thoughts after Him. Similar ly, the mark of the beast symbolizes that the unbeliever, who persists in his wickedness, belongs to the beast and therefore to Satan, whom he worships. Observe, however, that there is a difference. The believer receives a seal, the unbeliever a mere mark. 1 Throughout the dispensation it has been true (think of Thyatira)2 that those people who have not received the mark of the beast and have not worshipped his image have been thwarted in their business pursuits. They are the ones who are crowded out and oppressed. They are not allowed to buy or to sell as long as they remain loyal to their principles. As we approach the end this opposition will increase. Nevertheless, let not the believer despair. Let him remember that the number of the beast is the number of man. Now, man was created on the sixth day. Six, moreover, is not seven and never reaches seven. It always fails to attain to perfection; that is, it never becomes seven. Six means missing the mark, or failure. Seven means perfection or victory. Rejoice, O Church of God! The victory is on your side. The number of the beast is 666, that is, failure upon failure upon failure! 1 It is the number of man, for the beast glories in man; and must fail!

1 See R. C. H. Lenski, op. cit., p. 409.

2 See chapter via, pp. 7if.

1 See C. F. Wishart, op. cit., p. 25. The attempts to arrive at an inter-pretation by adding the numerical values in the name Nero, Plato and so on, lead to nothing just because they lead to everything. The Apocalypse is a book of symbols; it is not a book of riddles!

5. The triumph of God's Church (14: 1-16)

This chapter is divided into three parts. The clause, 'And I saw', in verses 1, 6 and 14, indicates the beginning of the three paragraphs.

a. The blessedness of the redeemed (verses 1-5). The first of these paragraphs shows us the Lamb standing on mount Zion. This is that Zion 'which cannot be moved but abides for ever' (Ps. 125: 1). It is heaven (Heb. 12: 22) because we read, 'And I heard a voice from heaven. ' With the Lamb the apostle secs 144, 000 having His name and the name of His father written on their foreheads. This is the sealed multitude of chapter 7. There these saints were still living on earth, surrounded by enemies. Here they are enjoying the blessedness of heaven after the final judgment. Although the dragon has tried his utmost to make them unfaithful to their Lord, and although he has employed the two beasts to assist him, not a single one of the 144. 000 is missing 'when the roll is called up yonder'.

The apostle hears a sound coming out of heaven: the 144, 000 are singing the new song. It was like the sound of many waters and as the voice of a great thunder, constant, majestic, sublime. Think of mighty Niagara, with the sound of an ever-increasing crescendo, which reaches a thunderous roar when the waters strike the depths. That is what the new song is like! Whatever is trivial and petty will be absent from it. Yet although it will be majestic, sublime, constant, it will at the same time be the most lovely, sweet, and tender song you have ever heard, like 'harpers harping on their harps'. The majestic and the tender, the sublime and the lovely, are beautifully combined in this new song. It will be a new song, for it records a new experience: the 144, 000 have been purchased out of the earth. Each of the redeemed sings this song before the throne — for upon it are seated God and the Lamb — and before the cherubim, and before the entire Church in glory. As this song records the experience of having been purchased out of the earth by the precious blood of the Lamb, it follows that only those who had this experience could learn this song. These 144, 000 are virgins, that is, they are not defiled. They did not become unfaithful to Christ. They follow' Him wherever He goes (cf. 2 Cor. 11: 2). 'They were purchased away from men, first-fruits for God and for the Lamb. ' Christ died for them. One of the results of His death for them was the cleansing work of the Holy Spirit in their hearts whereby they were separated from the sinful life and conversation of men (cf 1 Cor. 6: 20).

Observe especially that these 144, 000 are first-fruits for God and for the Lamb in the sense that they were purchased away from men. In other words, there was a separation; the first-fruits were for the Lord. As such they were set apart from men in general (cf Jas. 1: 18). The world of humanity, which is ripening for the final judgment, is often likened to a harvest (Mt. 9: 37 ; 13: 30 ; Lk. 10:2; Jn. 4: 35). We have this symbolism in this chapter (Rev. 14: 14 ff. ). Here, too, the first-fruits are for the Lord (verses 14-16); the rest is for Satan (verses 17-20). The symbolism rests upon the Old Testament law with respect to the first-fruits. All the first-fruits were offered to the Lord, after which the Israelite was at liberty to use the rest (Ex. 23: 19; Nu. 18: 12). Similarly, here we have a contrast between first-fruits on the one hand, and men in general on the other. All the redeemed, the full number of the elect, are included in these first-fruits. Whatever docs not belong to these first-fruits is not for the Lord and is not elect. These 144, 000 are not first-fruits versus other believers. They do not constitute a kind of select group in heaven, a group of super-saints. They are the first-fruits 'purchased away from men'. This is also evident from the fact that these 144, 000 'had his name and the name of his Father written on their foreheads'. As such they are the opposite of'the small and the great, the rich and the poor, and the free and the bond' who receive the mark of the beast on their right hand or on their forehead (13: 16). All believers without exception are sealed with the name of God and of the Lamb.

Similarly, all the reprobate, all those who harden themselves in sin and unbelief, are marked or branded. Again all the redeemed — not merely a select number of super-saints — sing the new song in glory. None of the others can learn it. Chapter 7: 1-8 describes the Church militant here on earth. Chapter 7: 9-17 pictures the Church triumphant in heaven. Here, in chapter 14, the same Church triumphant is described from the aspect of its heavenly blessedness and holiness. 1 These 144, 000 have not accepted Satan's lie. Consequently, in Christ, they are without blemish (cf. Ex. 12: 5; Ev. 1: 3 5 9: 2 ; Mt. 5: 48).

1 See R. C. H. Lenski, op. cit.. p. 425.

b. Warnings to mankind (verses 613). Just as in Revelation 11: 12 believers are described as 'ascending into heaven in the cloud', while the next verse takes us back to conditions on earth before the judgment day, so here in chapter 14 after the blessedness of the redeemed has been pictured, we return to the events that will occur just before the second coming. The three angels of verses 6, 8 and 9 belong together. They have one purpose, namely to warn mankind with respect to the coming judgment in order that men may turn to God in true faith.

The first angel is sent to those who 'sit on the earth'. That characterizes men in general Oil the eve of the judgment: they sit on earth. They are easy-going, indifferent, unconcerned, listless and careless. Think of the artist who found a convenient spot on top of an ocean rock from which to paint the beauty of the village and its surroundings. He is altogether unaware of the fact that the returning tide is surging about the base of the rock. So absorbed is he in his painting that he pays no attention to the lashing of the waves against the rock. He fails to heed the warning voices. He just sits and sits absorbed in his painting. By and by the waves will bury him. Similarly, just before the final judgment people in general will be fascinated with earthly charms to such an extent that they will not realize that the judgment is creeping upon them, coming closer and closer. They are unconscious of their peril... until it is too late (cf. Lk. 17: 26 f. ). To these indifferent people an angel appears, flying in mid-heaven so as to be heard by all, saying, 'Fear God, and give him glory, for the hour of his judgment is come. ' No-one who continues in unbelief is going to escape, for God is the Almighty One who made 'heaven and the earth and sea and fountains of waters'. Yet for God's people this announcement of the approaching judgment day is 'eternal good tidings' for it means their deliverance (Hab. 3: 13 if.; Mai. 4: 1 ff. ). Besides, all the promises of God will then attain a blessed realization that will last for ever.

The second angel follows, saying: 'Fallen, fallen is Babylon the great, who from the wine of the passion of her whoring has been giving all the nations to drink. '

Babylon is the world as centre of seduction. Its future fall is spoken of here as if it had already occurred, so certain is the event. So, let the wicked be converted from their whoring, their apostasy and their worship of the beast. Notice that the dragon has helpers; the beast out of the sea, the beast out of the earth and Babylon.

A third angel follows. He announces in very solemn language (verses 9 and 10) that all those who are attached to this world are going to perish with the world. If you choose to serve Satan, you must expect to suffer the consequences. You cannot sin and get away with it. The wrath of God will be visited on those who worship the beast. Here on earth this wrath is still mixed with grace. The Lord makes His sun to rise on the evil and the good, and sends rain on the just and the unjust (Alt. 5: 45). By and by, in hell, the wrath will be unmixed. It will be torment with fire and brimstone. Yet, so thoroughly just will be this punishment that the angels and the Lamb will acquiesce in it. And this judgment never ends, according to the very vivid language of verse 11. The fact that this never-ending punishment awaits those who persecute the Church and hate the Lord should encourage believers to hold out under affliction and trial (verse 12). Even if these believers should be put to death because they keep the commandments of God and the faith of Jesus, their blessedness is assured.

c. The harvest of the end (verses 14-16). 'And 1 heard a voice out of heaven saying, Write: Blessed are the dead, the ones dying in the Lord from now on. Yea, declares the Spirit, that they may rest from their labours; for their works follow' with them. ' The blessedness of the redeemed has been described. (See chapters 2; 3; 7; 14.: 1-5. ) Those who die in the Lord from now on see face to face the One who has died for them and ever lives to make intercession for them. They now see Him as the Lamb that has been slaughtered. They see Him in the glory of His human nature which He has taken with Him to heaven. They see Him as the One who has conquered sin, death and Satan. They rest from their toil. Their works, however, follow with them. This is true, not only in the sense that their works are the result of their character, which when thoroughly sanctified, goes with them to heaven but also in the sense that these works are about to be rewarded with the reward of grace and glory.

Thus the final judgment has again arrived. It is described1 under the symbolism of a twofold harvest. The apostle sees a white cloud, white indicating holiness and the cloud symbolizing judgment (see 1: 7 ). On the cloud sits One like unto the Son of man', Jesus (cf Dn. 7: 13; and see our explanation of Rev. 1:13). On His head is not the crown of thorns, but the crown or wreath of victory, the golden stephanos. 2 In His right hand He has a sharp sickle. He is prepared for the harvest. This harvest is His own, for the men symbolized by it are the first-fruits. Whereas the time for the final judgment has now arrived, an angel comes out of the sanctuary, the place of God's holiness. He conveys God's message to the Mediator, Christ. Says this angel, crying in a loud voice, 'Send forth thy sickle and reap; for it has come the hour to reap; for dried out is the harvest of the earth'. Matthew 3: 12 is a sufficient commentary: 'And he will gather his wheat into his garner. ' Thus the sickle was thrown to the earth, and the earth was reaped and the elect were gathered to Him.

1 'Described' is the right wor now. See chapter iv. pp. 35Γ

2 See R. C. Trench, Synonyms of the New Testament, p. 74, on the distinction between stephanos and diadema. Yet, although the stephanos is the victor's wreath, that victor is sometimes viewed as a king, so that the distinction between the two terms is not always sharp.

6. The judgment of the wicked (14: 17-20)

This judgment is carried out by two angels. An angel is coming from the sanctuary, that is, after he has received orders from the holy God. In his hand he holds a sharp vine-knife. Another angel now comes from the altar (see 6: 9, 10; 8: 3-5). This is the altar in connection with which the incense prayers of all the saints have ascended to the throne. The judgment of the wicked is God's final answer to these prayers. This second angel cries to the first, 'Send forth thy vine-knife, the sharp one, and gather the clusters of the vine of the earth, for her grapes are fully ripe. ' (Cf Is. 63: 1-6. ) The vine of the earth symbolizes the entire multitude of evil men; its grapes are the individual unbelievers. Just as grapes are trodden, pressed, crushed, so the wicked are going to be destroyed and punished everlastingly.

The grapes are cast into the great winepress of the wrath of God and crushed. In the picture which John sees, a lake of blood results. It is so deep that horses can swim in it. It spreads out in all directions to the extent of sixteen hundred stadia. Remember that four is the number of the universe and the earth. This is the judgment of the wicked. Ten is the number of completeness. 1 So, sixteen hundred, which is the product of four times four, times ten times ten, would seem to indicate that this is the thoroughly complete judgment of the wicked. And the winepress of God's wrath was trodden down outside the Holy City!

1 See C. F. Wishart, op. cit., p. 23.

CHAPTER TWELVE

REVELATION 15, 16: THE SEVEN BOWLS

In the history of the world a definite and ever-recurring order of events is clearly evident.

Through the preaching of the Word applied to the heart by the Holy Spirit churches are established. Again and again this happens. They are lightbearers — lampstands — in the midst of a world that lies in darkness. They are blessed with the constant spiritual presence of Christ (chapters 1-3).

Again and again God's people are persecuted by the world. They are subjected to many trials and afflictions (chapters 4-7).

Again and again the judgments of God are visited upon the persecuting world. These judgments again and again fail to move men to repentance (chapters 8-11).

Again and again this conflict between the Church and the world points to a deeper, more fundamental warfare between Christ and Satan, between the 'seed of the woman' and 'the dragon' (chapters 12-14).

The question which now ar ises is what happens whenever in history the trumpets of judgment, the initial plagues, fail to result in penitence and conversion? Does God permit such impenitence, such hardness of heart, to go unpunished until the final judgment of the last day? Must we conceive of God's wr ath as being completely pent up until the second coming, until the vintage described in chapter 14? This question is answered in our present vision. The answer, in brief, is this: whenever in history the wicked fail to repent in answer to the initial and partial manifestation of God's anger in judgments, the final effusion of wrath follows. It is final, though not complete until the judgment day. These plagues are the last. They leave no more opportunity for repentance. When the wicked, often warned by the trumpets of judgment, continue to harden their hearts, death finally plunges them into the hands of an angry God. But even before they die they may have crossed the deadline, the line between God's patience and His wrath (Ex. 10: 27; Mt. 12: 32; Rom. 1: 24; 1 Jn. 5:16).

Throughout the history of the world God's final wrath again and again reveals itself: now it strikes this one, then another.

It is poured out upon the impenitent (Rev. 9: 21516: 9 ). Thus, a very definite connecting link is established between the vision of the trumpets (chapters 8-11) and that of the bowls (chapters 15, 16). Trumpets warn; bowls are poured out. Yet the connection between chapters 12-14 and chapters 15, 16 is just as close. These impénitents are the men who receive the mark of the beast (13: 16). They worship the dragon and are the friends of the two beasts and of the harlot, Babylon.

Thus conceived, we notice that the vision of the bowls of wrath runs parallel with all the others and like them covers the entire dispensation. Let us prove this point.

First of all, the very close resemblance between the vision of the trumpets and that of the bowls — which has already been indicated — would seem to imply that the two refer to the same period of time. 1 If the vision of the trumpets refers to this present dispensation, so docs that of the bowls.

1 See Principal Fairburn's splendid paragraph quoted in S. L. Morris, op. cit., p. 96.

Secondly, this vision of the bowls ends just like the preceding ones, namely, with a judgment scene (Rev. 16: 15-21). It would seem to follow, therefore, that the first six bowls refer to series of happenings that precede the final judgment.

Thirdly, observe the very interesting fact that this fifth vision of the bowls has an introduction which is almost identical with the one which opens the fourth vision. (Cf. Rev. 15: 1 with Rev. 12: 1. ) Revelation 12 very clearly carries us back to the moment of Christ's birth and ascension. Is it not reasonable to assume that Revelation 15, 16 does the same thing, and that it likewise describes the entire period between the first and second coming?

Fourthly, notice that the bowls are poured out upon the men who have the mark of the beast. That characterization is, as we have seen, very general and applies to all those who worship the dragon throughout the history of the world, particularly throughout this entire dispensation.

Finally, our attention is called to the fact that we have in this fifth vision a description of exactly the same forces of evil as in the fourth. The dragon, the beast coming up out of the sea, and the beast coming up out of the earth, in the vision of the trumpets, correspond exactly to the dragon, the beast, and the false prophet in the vision of the bowls (16: 13). Thus the two visions evidently span the same period, the entire era between Christ's first and second coming.

Yet this spirit of independence reveals itself more and more clearly as we approach the final day. For the vision of the bowls, though covering this entire dispensation, is especially applicable to the judgment day and to conditions that will immediately precede it.

John sees another sign in heaven, a great and marvellous sign. He had seen the sign of the radiant woman and her child (12: 1, 2 ) ; also, the sign of the great red dragon that opposed them (12: 3). Now he sees another sign which completes the trio — the seven last plagues by means of which God smites those who worship the dragon. Seven angels pour out these seven plagues in which God's burning wrath is brought to its goal. The goal is the final judgment. These seven plagues —  sever; symbolizes divine perfection and completeness — lead to this goal. Once God withdrawn His Spirit from the wicked, so that they become hardened, there is really nothing that can stop their doom in the day of the final judgment. So by means of these seven plagues that cover this entire dispensation God's anger is brought to its telos or goal.

1. The sea of glass mingled with fire (15: 1-4)

The apostle is going to tell us about these seven angels with their bowls of wrath. But before he does so he shows us the Church triumphant after the last day. After all these bowls of wrath will have been emptied, what is this company of victors going to say? John beholds a sea. On the seashore stands a victorious multitude. They are playing their harps and singing the song of Moses and the song of the Lamb. Clearly, this vision is based on the story of the drowning of Pharaoh's host in the Red Sea. Then also a victorious people stood by the sea and sang the song of deliverance and victory:

'I will sing to Jehovah, for he has triumphed gloriously:

The horse and the rider has he thrown into the sea. '

This victory over the Egyptians was a foreshadowing of the victory of all God's redeemed over the beast, his image, his number. Therefore, the song which the Church triumphant is singing is called the song of Moses and of the Lamb. In both cases it was the Lamb who gave the victory. Moses was simply doing God's will, and is therefore called God's servant.

Observe, however, that the sea which John beholds is of glass mingled with fire: it symbolizes God's transparent righteousness revealed in judgments upon the wicked (cf 15: 4b: 'for thy righteous acts have been made manifest').

Now, just as Israel ascribed its victory to God, so this victorious company which John sees loudly proclaims that God is the One who has granted triumph to His people. Even their harps belong to God; He has given them to these victors. Consequently, they praise God's works of judgment, His ways —  the principles underlying the works — and His name or revelation. They declare, moreover, that in the end the entire universe will have to acknowledge the righteous character of all God's sentences. Have not the wicked been warned by means of the trumpets of judgment? Therefore, when, instead of repenting, they harden themselves, is not the fault wholly theirs? Thus the justice of God's final sentences, of His bowls of wrath, is displayed. After the final judgment the Church triumphant will see this clearly and will glorify God.

2. The opening of the sanctuary (15: 5-8)

Whereas God's final plagues are righteous in every respect, indeed, so transparently righteous that the Church triumphant will praise God because of the just punishments which He has inflicted on the impenitent, the apostle now leaves the triumphant multitude of the future and returns to the present dispensation. What does he see? The sanctuary of the tabernacle of the testimony is opened. This is the sanctuary which contains the ark of the covenant, and that ark contains 'the testimony' (Ex. 25: 16, 21). This sanctuary' is now opened, so that we may understand that the wrath which is about to be revealed is God's wrath. Out of the opened sanctuary the seven angels proceed. These angels are robed in pure, dazzling linen, their breasts encircled with golden belts. One of the four cherubim places in the hands of each of these seven angels a bowl. These bowls are of gold, for they are used in the service of God. They are full, to indicate the fierceness and unmitigated character of God's wrath. It is everlasting wrath for it proceeds from the ever-living God. The sanctuary is filled with smoke: a symbol of the full and thorough operation of God's holy anger (Is. 6: 4; Ps. 18: 8). No-one could enter the sanctuary until the seven plagues of the seven angels should be finished, that is, intercession was no longer possible. God had in anger shut up His tender mercies (Ps. 77: 9).

3. The seven bowls of wrath (16:1-21)

John now hears the voice of the Almighty. It was a loud voice for the Lord is filled with anger because of the impenitence of Satan's followers. The voice said, 'Go and empty the seven bowls of the wrath of God into the earth. ' In studying these bowls notice their striking resemblance to some of the plagues of Egypt. These plagues recorded in Exodus 7-11 foreshadow all the manifestations of God's wrath upon the wicked (cf. Dt. 28: 20). Throughout history, especially during this entire new dispensation, God is using every department of the universe to punish the wicked and impenitent persecutors of His people. Whoever refuses to be warned by the trumpets of judgment (Rev. 8: 11) is 'destroyed' by the bowls of wrath. For one individual a certain calamity may be a trumpet of judgment, while for someone else that same event may be a bowl of wrath. Thus, the disease which hurled King Herod Agrippa I into hell served as a warning to others. Those who remain impenitent are cursed in the city and cursed in the field (Dt. 28:16).

At times our Lord uses vicious and incurable ulcers or any other incurable disease to hurl the wicked into hell. These come from the first bowl ( 16: 2 ; cf. Ex. 9: 10 ; Dt. 28: 2 7 ; Acts 12: 23). Think of Herod, and remember that throughout this entire dispensation our Lord is constantly doing this very thing. For believers in Christ the afflictions of the flesh are never bowls of wrath (cf. Rom. 8: 28). For this reason we read that this plague affected only those who had the mark of the beast (cf. Rev. 13:15-17).

Sometimes the sea is used as the instrument of destruction. This is the purpose of the second bowl (16: 3; cf. Ex. 7: 17-21; 15: 1; Pss. 48: 7; 78: 53). The sea, as John beholds it in the vision, is turned into blood like a dead man's, and as coagulated blood it emits a foul odour. Here again we must remember that although the symbol is rooted in Old Testament history, the sea is constantly being used for that same purpose. Just as all maritime calamities constitute warnings for the wicked, so also by means of some of these disasters the impenitent are hurled into hell. This happens again and again throughout history.

The third bowl (16: 4-7) brings curses upon rivers and fountains, turning them into blood (cf. Ex. 7: 24; 1 Ki. 17:1; 18: 5,40). The angel of the waters proclaims the justice of God who punishes the impenitent in this way. It is righteous retribution. Underneath the altar the souls of the martyrs had cried for vengeance (cf. Rev. 6: 9; 8: 3-5). So when this vengeance is rendered, it is the altar that replies: 'Yea, Lord God, the Almighty, genuine and righteous are thy judgments. '

Frequently, the Lord causes the sun to scorch the wicked, the calamity produced by the fourth bowl (16: 8, 9; cf. Dt. 28: 22: 'Jehovah will smite thee with... fiery heat'). But these men are not sanctified through suffering. On the contrary, they become even more wicked and blaspheme the God of heaven who has the power over these plagues. They do not repent. We readily see that this description is true with respect to all impenitent persecutors of Christ and of His Church throughout this entire dispensation.

Also upon the throne of the beast God's wrath is at times poured out. This is accomplished by the fifth bowl (16: 10, 11). This throne of the beast is the centre of antichristian government (cf. Na. 3: 1; Hab. 3: 12-14). When Assyria falls, or Babylon, or Rome, the whole universe of the impenitent seems to collapse (cf. Rev. 17: 9 ff. ). Tire wicked lose all courage. They despair. They keep on gnawing their tongues for pain, not only because of this plague but also because of their ulcers received when the first bowl was emptied.

Notice that in the bowls the aspect of finality is emphasized. Whereas only one-third of the living creatures in the sea died during the second trumpet, the destruction wrought by the second bowl is complete; 'every living soul׳ died. Again, while in the third trumpet the third part of the waters was turned into wormwood, here the whole supply is turned into blood, etc. This is God's final wrath.

The sixth bowl (j. 6: 12-16) produces Har-Magedon. Of late it has been raining sermons and lectures on Har-Magedon or Armageddon, 1 but in order to arrive at the correct interpretation of this battle, let us begin by briefly reviewing the Old Testament story in which this symbol is probably rooted. We find it in Judges 4, 5. Israel is in misery again. This time, King Jabin, the Canaanite, is the oppressor. The spoilers go out to ravage the fields and plunder the crops of the Israelites. So numerous are these spoilers that the Israelites go in hiding and are afraid to appear on the highways (Jdg. 5: 6). But can they not wage war and drive out these Canaanites? No, King Jabin and General Sisera are strong, for they have nine hundred chariots of iron. Israel has not even a spear or a shield (Jdg. 5: 8). Must the people perish?

1 The following are amongst the view's we reject:

a. Those according to which the battle of Har-Magedon is between two groups of nations existing today; for example, Russia and the Muslim nations against the Anglo-Saxon world; or Russia, Italy, Japan against Britain, France, U. S.; or Germany, Italy, Japan against France, Britain, U. S.

b. The theory by which the battle of Har-Magedon is the struggle between paganism and the gospel of Christ The sword proceeding out of Christ s mouth is interpreted to mean the gospel. But according to Rev. 2: 16 this sword is evidently used for destruction, not for conver-sion. (See also Rev. 19: 15: 'that with it he should smite the nations'. ) The entire setting is one of wrath and destruction. Notice the expression: 'the winepress of the fierceness of the wrath of God'. Hence, we cannot agree with the view of Dr. A. Pieters, op. cit., pp. 275 ff.

c. The theory commonly advocated by premillennialists, that this battle must be viewed literally; that it takes place just after the seven years of tribulation here below and of the wedding of the Lamb above; that wicked nations besiege Jerusalem, and that Christ and His saints suddenly descend from the sky to rescue the beleaguered Jews. See C. E. Brown, The Hope of His Coming, p. 231.

In the highlands of Ephraim lives Deborah who one day tells Barak the judge, 'Up, for this is the day in which Jehovah is to deliver Sisera into your power. Is it not Jehovah who has gone forth in front of you? ' A battle is fought at Megiddo and Israel's enemy is routed. It was Jehovah Himself who had defeated them. 'From heaven fought the stars; from their courses they fought against Sisera' (Jdg. 5: 20).

For this cause, Har-Magedon is the symbol of every battle in which, when the need is greatest and believers are oppressed, the Lord suddenly reveals His power in the interest of His distressed people and defeats the enemy. When Sennacherib's 185, 000 are slain by the angel of Jehovah, that is a shadow of the final Har-Magedon. When God grants a little handful of Maccabees a glorious victory over an enemy which far outnumbers it, that is a type of Har-Magedon.

But the real, the great, the final Har-Magedon coincides with the time of Satan's little season (see Rev. 11: 7-11). When the world, under the leadership of Satan, antichristian government and antichristian religion — the dragon, the beast and the false prophet — is gathered against the Church for the final battle, and the need is greatest; when God's children, oppressed on every side, cry for help; then suddenly, dramatically, Christ will appear to deliver His people. That final tribulation and that appearance of Christ on clouds of glory to deliver His people, that is Har-Magedon. It is for this reason that Har-Magedon is the sixth bowl. The seventh is the judgment day. As we have indicated, this sixth bowl, as well as the preceding ones, is evident again and again in history. Yet, like the other bowls, it reaches its final and most complete realization just before and in connection with the last day.

John sees that the sixth bowl is emptied upon the Euphrates river. This river represents Assyria, Babylonia, the wicked world. When the river is said to dry up, the road is prepared so that all the antichristian powers can make the attack upon the Church. The apostle sees proceeding out of the mouth of the dragon (Satan) and out of the mouth of the beast (antichristian government) and out of the mouth of the false prophet (anti-Christian religion) three unclean spirits. These spirits or demons are compared to frogs in order to indicate their abominable, loathsome and repulsive character. They represent satanic, hellish ideas, plans, projects, methods and enterprises, hell-bom and introduced by hell into the sphere of thought and action. Thus, when the kings of the earth gather to battle against believers, this battle or persecution is inspired by hell itself. Here very little is said about this final battle. But we must remember that this same conflict of Har-Magedon is described in Revelation 11: 7 ff. (see our explanation); and especially in Revelation 19: 11 ff.; 20: 7 ff. 1

1 See our comments on these paragraphs, pp. 130ff., 181ff., 193ff.

Now, at this moment of tribulation and anguish, of oppression and persecution, Christ suddenly appears (verse 15). He comes as a thief, suddenly, unexpectedly (cf. Mt. 24: 29 ff.; I Thess. 5: 4; II Thess. 2: 8 ff!; II Peter 3: 10). There fore the believer must be vigilant. Let him keep his garments of righteousness unspotted, lest men see his sins {cf. Rev. 3: 18; 7: 14).

This section dealing with the bowls, like the preceding ones, ends with a very vivid description of the terror of the final judgment, which is symbolized by the seventh bowl (16: 17-21). The final fall of Babylon is the cmshing blow for those who bear the mark of the beast. All that delights them now collapses. It is utterly ruined. This bowl is emptied upon the air. When a curse falls upon the air, life on earth perishes. John hears a loud voice from the sanctuary — it was the voice of God Himself — © saying, 'It has happened. ' The final and complete exposure of God's wrath, so long restrained, has come: the judgment day has arrived. In the picture the apostle sees flashes of lightning, and hears the rumblings and peals of thunder and he witnesses an earthquake, the greatest of all time. The great city, Babylon, is broken into three pieces; it falls apart. Thus, the entire antichristian empire, viewed as a centre of seduction, the whole kingdom of the world, falls apart and is destroyed. Its cities and nations are ruined, hi this great day of judgment it becomes evident that, after all, God has not forgotten the sins of Babylon. His anger so long pent up now fully explodes. The world receives the cup of the wine of the fierceness of His wrath (cf. Rev. 14: 10). Every island flees and the mountains are not found (see our explanation of Rev. 6: 14). John, being in the Spirit, now sees great hailstones, every stone almost a hundred pounds in weight, falling down upon these hardened, impenitent men. Tire meaning is that in the final judgment the entire empire of evil is destroyed. It goes down into utter ruin. Moreover, these stones fell from heaven; they symbolize God's judgment, the final and complete effusion of His wrath. But even in hell these impenitent sinners blaspheme God because of the greatness of the plague and because of the hardness of their hearts!

CHAPTER THIRTEEN

REVELATION 17-19:

THE FALL OF THE DRAGON'S ALLIES

Five enemies of the Christ have been introduced: the dragon, the sea-born beast, the earth-born beast or false prophet, the harlot Babylon, and the men who bear the mark of the beast. We have seen what happens to the men who receive this mark (chapters 15, 16). In the present vision the apostle shows us by means of symbolic pictures what befalls Babylon, the sea-born beast, and the false prophet. The dragon's defeat will be described in Revelation 20.

Broadly speaking, this section may be subdivided as follows: Chapter 17 describes the nature and tells the history of the great harlot, Babylon. Chapter 18 shows us the inevitable, complete, and irrevocable character of Babylon's fall. Chapter 19 introduces us to the rejoicings in heaven because of the complete overthrow of Babylon and because of the wedding of the Lamb. It also presents the Author of this victory, the Rider upon the white horse, who triumphs over Babylon, the beast, and the false prophet, and executes final judgment on all His enemies.

I. THE JUDGMENT OF BABYLON

1. The woman and the beast (17: 1-6)

One of the seven angels that had the seven bowls appears to John. The fact that one of these angels appears indicates that the vision is one of woe for the wicked and of weal for the Church (cf. Rev. 21: 9). This angel speaks with John in a friendly manner, saying, 'Hither! I will show thee the judgment of the harlot, the great one, the one sitting upon many waters. ' So, in the Spirit (see Rev. 1: 10) John is carried to the wilderness where he sees a scarlet beast. 1 It is the sea-born beast and symbolizes the world as the centre of persecution. This spirit of persecution finds expression in the governments and peoples of this world, particularly in the great world empires that follow one another in history. John sees this beast in the wilderness, for the radiant woman of Revelation 12, representing the Church, had fled there

1 See pp. 144-147.

The beast is not alone. There is sitting upon it a woman. This woman must not be confused with the radiant woman of Revelation 12. The two are enemies. The woman of Revelation 17 — the one sitting upon the beast — is the great harlot. She is gorgeously arrayed and excessively adorned. She is 'gilded with gold'. She is clothed with purple and scarlet, for she sits as queen. Precious stones and pearls are her ornaments. Kings of the earth are her paramours. Worldly people are made drunk with the wine of her whoring. In her hand she holds a cup filled with abominations: the unclean things pertaining to her whoredom. On her forehead, possibly on a band attached to her forehead, is a name written: Babylon the great, the mother of the harlots and of the abominations of the earth. Not only are her paramours drunk, she herself is also drunk, namely with the blood of the martyrs of Jesus. John wonders greatly. He does not grasp the meaning of this picture, so the angel explains its meaning.

This harlot, evidently, is Babylon1 (17: 5, 18; 19: 2, 3). The question is, what does Babylon represent? 2 In order to arrive at the correct view with respect to the symbolical meaning of this figure, we must bear in mind, first of all, that Babylon is called the great harlot. 3 In other words, the symbol indicates that which allures, tempts, seduces and draws people away from God.

1 A. Pieters, op. cit., p. 260.

2 We reject the following views:

a. That Babylon is the literal city which will be rebuilt on the bank of the river Euphrates.

b. That Babylon is the apostate church (the view held by Dean Alford, W. Milligan, S. L. Morris, and many others). But the Babylon of Rev. 17-19 is the harlot not the adulteress. Besides, Rev. 18  —  especially verses 11, 13  — suits the description of the city of the world; it can hardly be said to harmonize with the idea of the false church. Finally, the entire Old Testament basis in the prophets suggests the world as opposed to God's people. We consider the 'false church' conception quite impossible.

c. That Babylon is Rome. This is true but too restricted. See our explanation. We need not discuss the view that Babylon symbolizes the Roman Catholic church.

3 Babylon is never called moichalis, 'adulteress'; always pome, 'harlot'. Hence, Babylon was never the Lamb's wife. She is not the false church See under note 2 above.

Secondly, we must remember that this harlot is a worldly city, namely, Babylon. It reminds us of pleasure-mad, arrogant, presumptuous Babylon of old.1 The description of this symbolical Babylon of Revelation 17-19 also recalls to our mind that heathen centre of wickedness and seduction, Tyre. Observe the striking similarity between Revelation 17-19 and Ezekiel 2 7, 28. Moreover, when we study the catalogue of goods found in Babylon (18: 11 if.) it becomes evident that the symbol has reference to a great industrial and commercial metropolis. Babylon, therefore, must indicate the world as a centre of industry, commerce, art, culture, etc., which by means of all these things seeks to entice and seduce the believer, that is, to turn him away from God. It symbolizes the concentration of the luxury, vice, and glamour of this world. It is the world viewed as the embodiment of 'the lust of the flesh, the lust of the eyes, and the vainglory of life' (1 Jn. 2: 16).

1 The Scripture passages which should be studied, as forming the founda-tion for this New Testament symbolism, are: Gn. 10: 10; 11: 11; Is. 13; 14; 21; 46; 47; 48; Je. 25; 50; 51; Dn. 2; 4: 30; 7; Hab. 3; also Ezk. 27, the fall of Tyre.

Thirdly, Babylon thus viewed is past, present and future. Its form changes; its essence remains. Let us remember that the harlot, Babylon, is very closely associated with the beast, so closely, in fact, that she is said to be sitting on the beast (17: 3). The beast is the entire antichristian persecution movement throughout history, embodied in successive world empires. The beast, very clearly, is past, present, and future. (Read Rev. 17: 8-10.) Therefore we conclude that the harlot also represents the world as the centre of antichristian seduction at any moment of history. That the harlot, Babylon, was present in one form or embodiment in John's day is clear from Revelation 17: 9 : 'the seven heads are seven hills on which the woman sits'. Here the reference is clearly to Rome. The imperial city attracted to her pleasures the kings of the nations, the rulers in every domain of life, art, industry, commerce, etc. (See Rev. 17: 2. ) The apostle sees the Rome of his own day, filled with vanity, luxury and pleasure. It was a pleasure-mad city. Even the saints were torn to pieces in its circuses for the amusement and entertainment of the public. The harlot was drunk with the blood of the saints (17: 6). When, in Revelation 18: 4, the admonition is given: 'Come forth my people, out of her, and have no fellowship with her sins', that command was intended not only for people living close to the end of the world's history, but also for believers in John's own day and age; indeed, for believers in every age.