The Revelation.
An Expository Outline by Hamilton Smith.
Contents
INTRODUCTION
THE VISION OF CHRIST (Rev. 1)
THE SEVEN CHURCHES (Rev. 2 - 3)
THE THRONE (Rev. 4)
THE BOOK (Rev. 5)
THE SEALS (Rev. 6)
THE SAVED REMNANT (Rev. 7)
THE TRUMPETS (Rev. 8)
THE WOES (Rev. 9)
THE WITNESSES OF GOD (Rev. 10 - 11: 18)
THE DRAGON (Rev. 11: 19 - 12)
THE BEASTS (Rev. 13)
THE REMNANT (Rev. 14)
THE VIALS (Rev. 15 - 16)
THE WOMAN AND THE BEAST (Rev. 17)
THE GREAT CITY BABYLON (Rev. 18)
THE MARRIAGE OF THE LAMB (Rev. 19: 1 - 10)
THE APPEARING OF CHRIST (Rev. 19: 11 - 20: 3)
THE MILLENNIUM (Rev. 20: 4 - 15)
THE ETERNAL STATE (Rev. 21: 1 - 8)
THE NEW JERUSALEM (Rev. 21: 9 - 22: 5)
THE CLOSING EXHORTATIONS (Rev. 22: 6-21).
Introduction
The Revelation is the only book in the New Testament that is wholly given to prophecy. There were many prophets, in Old Testament days, who warned the people of God, and the nations, of the coming judgments on the wicked, and who foretold the final blessing for the world under the glorious reign of Christ. These prophecies, however, were confined to earth and limited to time. In contrast to these prophecies of old, the Revelation not only unrolls before us the future course of events in time, but also lifts the veil that we may look into eternity, and learn the blessings that await God's people in the eternal state.
In reading the Revelation, as indeed other parts of the Word, we do well to remember that one great difference between the writings of men and the word of God lies in the fact that all that God has recorded, whether by history or prophecy, has a moral purpose in view. For this reason many details are entirely omitted that men would carefully have recorded, while many incidents that God has seen good to record would have been passed over in silence by men.
Seeking to profit by this marvellous unfolding of the future, we have to beware, then, in reading the book, of doing so to gratify the natural love of prying into the future and seek rather that this wonderful and searching unfolding of the future may have a moral effect upon our lives in the present.
Further, we have to guard against the danger in reading Scripture, and very specially the Revelation, of drawing deductions from what is said in the endeavour to learn details of a future existence, as to which there is no direct reference in Scripture. Let us remember, as it has been pointed out, that the instant we begin to draw deductions from Scripture we open the door to every imagination of the human mind.
We cannot but feel how fittingly the Revelation is the last book in the Bible; for in it we are allowed to see the fully developed result of the lawlessness of all the ages. We see all the evil of the professing church, Israel, and the nations working to the terrible climax of rebellion and apostacy, and receiving its final doom in overwhelming judgment. We see the power of the devil forever broken, and death and hades cast into the lake of fire.
Moreover, we are permitted to look beyond the final judgment of all evil, and see all the purposes of God's heart fulfilled, the glory of Christ brought into display and the eternal blessing of His people secured.
How good then to humbly seek to "read," "hear," and "keep" the words of this prophecy for the time is at hand when all will be fulfilled (Rev. 1: 3). Cherishing these communications we shall surely be kept in moral separation from this judgment-doomed world, while walking in the light of the glorious world to come with all the blessings of the eternal state.
1 The Vision of Christ (Revelation 1)
(V. 1) The opening verses emphasise the deep importance of this portion of God's word, by reminding us that it is a revelation from God, to Jesus Christ, viewed as the Son of Man, and for His servants, concerning "things which must shortly come to pass." The One through whom, as the lowly Man on earth, God has been revealed, is the One through whom, as the glorified Man, the things to come are now revealed.
How blessed to realise that, as to the future, we are not left to the vain and conflicting speculations of men, who seek to draw conclusions from past history or present events, as to the future course of the world. We have the veil uplifted by One who can, not only with omniscient knowledge reveal the things "which must shortly come to pass" but who, with omnipotent power, can accomplish every event foretold.
Further, these future events are revealed to believers viewed as servants. With such knowledge we shall be able to serve intelligently, in line with the great purposes that God is bringing to pass; we shall be warned to walk in separation from a world marked by violence and corruption, and that is about to come under judgment; above all, we shall be encouraged in our service as we learn the glory to which it leads when at last the servants of the Lamb will see Him face to face and serve Him in the heavenly sphere (Rev. 22: 3, 4).
Then we learn that these things were not made known by direct communication, as when the Lord was present with His disciples, but generally through a representative angel to the apostle John. Moreover, they were not only communicated, but also "signified," a word that would include instruction by visions as well as communications by words.
(V. 2) This revelation to which John bore witness comes to us with all the authority of the word of God, testified by Jesus Christ, through words and visions. So at the end of the Revelation John can say, "I John saw these things, and heard them" (Rev. 22: 8).
(V. 3) A special blessing is pronounced upon the one who reads, and upon those who hear, the words of this prophecy, and observe the things written therein. As the Revelation opens, so it closes with again pronouncing blessing on the one that keeps the sayings of the prophecy of this book (Rev. 22: 7). We are thus warned against the neglect of the Revelation as if its contents were mere matters of idle curiosity and had no bearing on our practical Christian lives. We are exhorted to heed and treasure the truths of which it speaks. It is only as we do so that our spirits will be kept in calmness in the midst of the growing apostasy of Christendom, and the increasing violence and corruption that results from the breakdown of government in the hands of men.
(Vv. 4, 5) The salutation of John follows. In addressing the seven churches in Asia, every Divine Person is presented in a way that agrees with the character of the Revelation. God is presented as the Eternal God; the Spirit is presented symbolically in the fulness of His power before the throne from which the world is governed. The Lord Jesus is seen "who is the faithful witness," as proved in the past by His perfect life on earth; who is pre-eminent as risen from the dead, as seen in His present position, crowned with glory and honour; and who is the Prince over all the kings of the earth, to be made manifest in the near future.
(Vv. 5, 6) At once the church that receives the Revelation responds to this salutation. The One who is the faithful witness to God, who has broken the power of death, and will yet reign over all the kings of the earth, is the One who loves us and has washed us from our sins. In the course of the prophecy we have a solemn view of Christ as the Judge. We hear Him passing judgment on the professing church; we learn of the tribulation that Israel will yet pass through, and the judgment that will fall upon the nations; finally there passes before us the judgment of the dead at the great white throne. But in the face of the coming judgments believers have the blessed assurance that the One who is going to judge has placed them beyond all judgment by having borne their judgment and washed them from their sins. Further, we are assured that as believers we are not only free from judgment but shall share in the glorious kingdom of Christ, for we have been made "a kingdom" to reign, and priests to offer praise to God.
The deliverance from judgment and the blessings we shall yet enjoy are not the outcome of any merit in ourselves; we owe all "to Him." Thus, with great delight, believers ascribe all praise to Christ, as they say, "To Him be the glory and the dominion for ever and ever. Amen." The government of the world, committed to the Gentiles, broke down at the outset when the first head of the nations said, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power end for the glory of my majesty?" (Dan 4: 30 N. Tr.). From that day onwards men, one after another, have arisen, each seeking to obtain dominion over the nations for his own glory; only to find, as with the first head of the Gentiles that, though he may be used by God in His governmental dealings with men, and thus for a time he prospers, yet in the end he is overwhelmed in humiliating defeat. At last it will be manifested that all "the glory" will be given to the One against whom "the kings of the earth set themselves," and His "dominion" will be "for ever and ever. Amen."
(V. 7) There follows a statement which sums up the great subject of the Revelation — the judgment of both Jews and Gentiles by which the earth will be prepared for the glorious reign of Christ. When He comes to act in judgment it will not be as with the rapture of the church, to be seen only by those who are caught up to meet Him in the air. It will be a public coming — "every eye shall see Him." Believers and unbelievers, Jews and Gentiles will know that He has come, and that His coming will mean judgment for all the wicked. Hence we read "all kindreds of the earth shall wail because of Him."
(V. 8) The coming of Christ as the Judge, to deal with all the evil and introduce His kingdom, will establish the great truth that God is the first and the last, the eternal One, the Almighty.
We learn then from these introductory verses that in spite of all the breakdown of man in responsibility — whether the Jew, the Gentile, or the Church — with the resulting rebellion against God and violence and corruption that fills the world, God is on the throne, the Spirit is before the throne, and Christ is coming to deal with the evil and establish His glory and dominion for ever and ever. Moreover, believers are presented as separated from a world under judgment by the blood that has washed them from their sins, and fitted them to share in the glory and blessings of the coming Kingdom of Christ. Seeing we look for such things we may surely say with the apostle Peter, "What manner of persons ought ye to be in all holy conversation and godliness" (2 Peter 3: 11).
This introduction prepares us for the first division of the Revelation comprised in the remaining verses of this first chapter. In this division we have the Lord's direct commission to John, and the presentation of Himself as the Son of Man to whom all judgment is committed.
(V. 9) John speaks of himself as a "brother and fellow-partaker in the tribulation, and kingdom and patience, in Jesus." He does not view himself as a member of the kingdoms of this world with their passing glory, but of the coming kingdom of Christ, for which, as believers, we have to wait in patience. Moreover, his witness to the word of God and the testimony of Jesus Christ, which warns men of the coming judgment and overthrow of the kingdoms of this world, brought him into tribulation, which led to his banishment to the Isle of Patmos. Thus, in John, we see the true position of the church while passing through a world which has rejected Christ, and while waiting for His enemies to be made His footstool.
(Vv. 10, 11) As so often with saints persecuted for Christ's sake, John finds that his sufferings become the occasion for special encouragement from the Lord. So on the Lord's Day — the first day of the week — in the mighty power of the Spirit, John has special visions and revelations which he is to write and send to seven representative churches.
(Vv. 12-16) Turning to see the One that speaks, John has a vision of the Son of Man, who is presented in the character of the Ancient of Days described by Daniel (Dan. 7: 9-13). It is no longer the Son of Man in humiliation, scorned and rejected by men, but the Son of Man in glory, about to act as the Judge. It is no longer with garments laid aside and girded for the service of the saints, but with judicial robes. The affections are held in by righteousness, set forth in the golden girdle. The intense holiness of His judgments may be set forth by "His head and hairs white like wool, as white as snow." The searching character of His judgments are surely brought before us by "His eyes as a flame of fire" from which nothing is hid. His feet "like unto fine brass, as if they burned in a furnace," may speak of an infinitely holy walk that stands the testing of God "as a consuming fire." His voice as the sound of many waters overwhelms every opposing voice. In His hand He held seven stars which we learn, a little later, set forth the seven representatives of the churches, showing that all is held in His power. Out of His mouth went a sharp two-edged sword, speaking of the word which pierces "even to the dividing asunder of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart." His countenance was as the sun shineth in his strength; speaking of the light that exposes the darkness of this world.
(V. 17) Is it not evident that every symbol displays the Lord in the character of the Judge? This to John, who had known the Lord in His infinite grace and love, was overwhelming. The result is that the disciple who had once sat in the presence of the Lord with his head leaning on Jesus' breast, now "fell at His feet as dead." Nevertheless for one who is "a brother and companion in the tribulation, and kingdom and patience in Jesus" there is nothing to fear. The One who is about to judge lays His hand on the believer, and says, "Fear not." At once the Lord tells us why the believer need have no fear in the presence of the Judge. The glory of His Person and the greatness of His work remove our fear. In His Person He is "the first and the last, the living One." He is the eternally existing One. Nevertheless He became flesh and died, and is risen to live for evermore. For the unbeliever He is the Son of Man to whom all judgment is committed. For the believer He is also the Son of Man who has broken the power of death and the grave.
(V. 19) Having removed all fear from His servant, the Lord indicates the three main divisions of the Revelation.
Firstly, the things which John had seen — the glory of Jesus as He walks in the midst of the seven churches (Rev. 1).
Secondly, "the things which are" — the present church period set forth by seven representative churches (Rev. 2 and 3).
Thirdly, "the things that are about to be after these" — the events that follow when the church has been taken from the earth to be with Christ in glory (Rev. 4 to 22).
(V. 20) Before entering upon the second division of the Revelation, the Lord explains the mystery of the seven stars and the seven golden candlesticks. Stars are subordinate heavenly lights, and as a figure would appear to signify those who, by gift or experience, are fitted under the guidance of the Lord to minister heavenly truth to God's people. Further, the stars are said to be the angels of the seven churches. In Scripture we find that the term "angel" is at times used to signify "representation" and does not always necessarily imply an angelic being. In this passage the angel would appear to signify those who were the responsible representatives of the assemblies before Christ. It has been pointed out that we can understand an angel being employed as a means of communication between the Lord and His servant John, but it would be difficult to think that John would be employed by the Lord to write a letter from Christ to a literal angelic being.
Finally, we learn that the candlesticks are symbols of the churches in their responsibility to be a light for Christ in the world from which He is absent.
2 The Seven Churches (Revelation 2-3)
The first chapter has presented to us the vision of 1 Christ, the Son of Man, in His character as Judge, forming the first division of the Revelation, spoken of in verse 19 as "The things which thou hast seen." In the second and third chapters there passes before us "The things which are." It is plain, from Revelation 1: 4, 11, and 20, that the Revelation was addressed to seven churches existing in the days of the Apostles in a province of Asia Minor. But it can hardly be questioned that these particular churches were selected in order to present pictures of the moral conditions that would successively develop in the Christian profession from the days of the Apostles until the close of the church period. Thus, "the things which are" prophetically present the whole period of the church's history on earth. Moreover, these seven churches are seen under the symbol of seven candlesticks. This surely indicates that these addresses view the church in its responsibility to be a light for Christ in the time of His absence.
Further, we see that the Lord is presented as walking in the midst of the churches as the Judge, to discover how far the Church has answered to its responsibility to shine for Christ. From these addresses we learn that the church, as with all others, would utterly break down in responsibility. We see the root of all the failure exposed, its progress traced through the ages, and its end foretold when the professing church will be utterly rejected as nauseous to Christ. Nevertheless, in the midst of all the failure we learn there is that which the Lord approves, and that it is possible for the individual to overcome that which the Lord condemns; and to such there are special promises of blessing.
How encouraging that, in the closing days of Christendom, we are not left to form our own judgment of the evils of Christendom, nor of that which has the approval of the Lord in the midst of failure. In these addresses we have the mind of the Lord. In each address we have the exhortation, "He that hath an ear, let him hear what the Spirit saith unto the churches." How deeply important then that we should listen to the Lord's words, recorded by the Spirit, and thus learn the Lord's mind for the individual in a day of ruin. If, however, we speak of the ruin of the church, let us ever remember, as it has been said, that, "as regards the purpose of God the church cannot be ruined, but as regards its actual present condition as a testimony for God on earth it is in ruin."
Further, if we own the ruin of the church in responsibility let us beware of being content with the knowledge that as believers our salvation is sure, and remain listlessly indifferent to the Lord's mind for us in the midst of the ruin. Let us beware of thinking, as one has said, "that the power of the Lord is enfeebled when there is actual present ruin. His working will be according to the state the church is in, not the state she is not in.... What we want is ... real practical faith in the application of the resources of God to meet present circumstances.... Living faith sees not only the need but also the thoughts and mind of the Lord about that need, and counts on the present love of the Lord."
With the desire to know His mind may we consider the addresses to the seven churches and thus refuse all that the Lord condemns while seeking to answer to that which has His approval.
(1) The Address to the Church in Ephesus (Rev. 2: 1-7)
In this address, may we not say that we have a presentation of the church, as seen by Christ in the closing days of the apostles? In each address it will be found that the Lord presents Himself in a character that corresponds to the condition of the church. At this early stage of the church's history there were no outward signs of departure. Christ is still seen as the One who holds the seven stars in His right hand, and walks in the midst of the churches. Does this not indicate that those who were set in subordinate authority under the guidance of the Lord to represent His interests in the assembly, were still held in His power and under His direction? Moreover, the Lord was still able to walk in the midst of the churches, and not outside the door as in Laodicea.
In this early stage of the church's history there was still much that the Lord could approve. The saints were marked by labour and endurance in the Lord's service. They had borne trial for Christ's Name, and had not wearied. They had resisted every attack of Satan from without to corrupt the church by false pretension and evil deeds.
Nevertheless, while outwardly blameless, the Lord, who knows the heart, has to say, "I have against thee, that thou hast left thy first love." Here we have the root of all failure in the church in responsibility. One has said, "What injures and finally ruins, is invariably from within, not from without. In vain does Satan seek to cast down those who, resting on Christ's love, have Him as the loved object of their life and soul." Having lost their first love for Christ, the Lord has to pronounce the solemn words, "Thou art fallen." However outwardly blameless their testimony might be before the world, the church was a fallen church in the sight of the Lord. The warning follows that unless there was repentance their candlestick would be removed. If the first love for Christ was lost, the light before men would fail.
What is true of the church as a whole, is surely true in the history of any local assembly, as, indeed, of each individual believer. The root of all failure is within, in the heart, and unless there is repentance the outward testimony will, in the government of God, cease to have any power.
Nevertheless, if, as we know, there was no recovery on the part of the church as a whole, it was possible for individuals to overcome this solemn inward failure and to maintain first love to Christ. To such the Lord would reveal Himself as the Tree of Life — the hidden source of spiritual sustenance in the paradise of God, where no enemy will ever intrude to draw our hearts from Christ.
(2) The Address to the Church in Smyrna (Rev. 2: 8-11)
This address would surely indicate the days of persecution that we know the church was allowed to pass through after its declension from apostolic purity.
The Lord presents Himself in a way that would be of the deepest encouragement to saints that were being persecuted, even to death. He is before all that rise up against His people, and will remain when the persecutors have for ever passed away. If the saints are called to face death let them remember that Christ has been into death and lives.
In Smyrna we see the fresh evils by which the church was attacked; the tribulation the Lord allowed to arrest these growing evils; and the devotedness of individual overcomers who, in the midst of persecution, were faithful unto death.
In this period of the church's history the effort of Satan to corrupt the church and mar all testimony took a twofold form. Firstly, there was the rise of the corrupting influence, within the Christian circle, of those who sought to add Judaism to Christianity. Secondly, opposition was raised to Christianity from without by Gentile persecutors. Both evils are traced to Satan. Regarding the judaising teachers, as long as the apostles were on earth all Satan's efforts to have Judaism recognised in the church of God were frustrated. After their departure there arose not only judaising individuals, but a definite party, here called the synagogue of Satan, that sought to attach the forms, ceremonies, and principles of Judaism to Christianity. This evil has been working ever since, so that to-day the Christian profession has lost its true heavenly character and become a great worldly system with magnificent buildings, and forms, and ceremonies, that appeal to the natural man after the pattern of the Jewish system.
In the presence of this grave departure the Lord allowed the church to pass through a period of persecution that brought to light, in the midst of the increasing darkness, those who were true to Himself, being "faithful unto death." Such have the assurance of the Lord that He is over all, and has set a limit to the sufferings of His people. He will reward their faithfulness unto death with a crown of life, and the promise that, though they may pass through death, they will never "be hurt of the second death."
(3) The Address to the Church in Pergamos (Rev. 2: 12-17)
In this address we see the further departure of the professing church that followed the days of persecution, and that was the outcome of the teaching and practices of the judaising party within the profession.
To the Christian profession of this period the Lord presents Himself as the One with "the sharp sword with two edges." The solemn condition of the church is exposed by the cutting edge of the word of God. To link Judaism with Christianity is an attempt to accommodate Christianity to the world by the adoption of that which appeals to the sight and sense of the natural man. It ends not in drawing people out of the world, but in leading the Christian profession into the world. So the Lord has to say to the church of this period, "I know where thou dwellest, even where Satan's throne is." Where we dwell is a serious indication of what our hearts desire. To dwell where Satan's throne is would surely indicate a state of heart that desires to dwell under the patronage and glitter of a world of which Satan is the prince.
Nevertheless, though seeking the patronage of the world, at this period of the church's history, the great cardinal truths as to the Person and work of Christ were still maintained, for the Lord can say, "Thou holdest fast my Name and hast not denied my faith." As we know, councils were held which refused every effort of Arianism to deny the deity of Christ, and which asserted the great truths of the faith in the face of persecution and martyrdom.
Notwithstanding this measure of faithfulness to Christ and the faith, the church, having fallen under the patronage of the world, adopted the methods of the world and fell under the evils that marked Balaam of old. There arose in the professing church a class of men who, like that wicked man, turned ministry into a profitable profession and thus linked the church with the world and robbed it of its true position of a chaste virgin espoused to Christ. This, again, opened the door to Nicolaitanism, which apparently was the Antinomian doctrine that held the practical life of godliness to be of little account, seeing the believer is justified by faith. This was turning the grace of God into lasciviousness. Against such the Lord would use the two-edged sword of the word that truly tells us of the grace of God, but also warns us that "our God is a consuming fire."
The overcomer that refused to settle down in the world seeking public approval by adopting its methods would be rewarded with the secret approval of the Lord, and be sustained by Christ as "the hidden manna," who, in His pathway through this world, was a stranger with not where to lay His head.
(4) The Address to the Church in Thyatira (Rev. 2: 18-29)
Can it be questioned that in this address we have a forecast of the condition of the professing church in medieval times? The Lord is presented as the Son of God with eyes like unto a flame of fire, discerning all evil, and with feet like fine brass, prepared to act against the evil.
The Lord's words indicate that at this period the professing church had two outstanding marks. Firstly, on the part of many there was great devotedness expressed by their works, love, faith, service, and endurance. Does not history confirm the Lord's words, for we know that in spite of much ignorance and superstition there were, during the middle ages, a great number of individuals marked by personal devotedness, unsparing self-denial, and patient suffering for Christ's sake.
Secondly, in spite of this devotedness on the part of individuals, the Lord's words indicate that at this period the professing church reached "the depths of Satan." For then it was there came to the fore that fearful system known as the Papacy, and symbolised by "that woman Jezebel." In this system we see the exaltation of the flesh, for this woman "calleth herself a prophetess." The church takes the place of a teacher to enunciate doctrine, leading to an unholy alliance with the world, and the setting up of a system of idolatry in the worship of images and saints. Here we see a great advance on the evil in Pergamos. There the church was settling down under the patronage of the world where Satan is enthroned. In Thyatira we see that the outcome of dwelling in the world is that the professing church seeks to exalt itself by ruling over the world and pandering to its lusts. The outcome of this fearful system is a generation within the professing church that comes under the sentence of death, and the searching judgments of the Lord, according to their works.
Nevertheless, in the presence of this corrupting system of evil the Lord had a remnant, who were personally free from its teaching, and strangers to the depths of Satan into which it had fallen. Such were not to look for any repentance or reformation in this awful system, but to hold fast to the truth they had until the Lord comes. Then they will have their reward. Having refused to reign in the world during the absence of Christ, they will rule in power over the nations in the day of His glory. In the meantime the overcomer will know Christ as the Morning Star — the One who lives for His people in all their trials, before the day dawns when He will come forth as the Sun of righteousness.
(5) The Address to the Church in Sardis (Rev. 3: 1-6)
To this church the Lord is presented as the One "that hath the seven Spirits of God, and the seven stars." However much Romanism may have assumed "power over the nations," it still remains true that the fulness of power, set forth by "the seven Spirits of God," is with the Lord; and, however great the departure from the truth, there are those, symbolised by the seven stars, through whom He can give heavenly light to His people. Thus we know that in spite of the power and assumption of Rome, there arose those who withstood the evils of this system. Alas! whatever resistance to error, and whatever revival of truth there was in this movement, which we speak of as the Reformation, in the hands of man it has broken down. As ever man fails in responsibility. The result has been the development of Protestantism which has indeed "a name" that it lives, and thus stands for the truth before men, but the Lord has to say, as to fact, that in His sight, "Thou . . . art dead." We may, indeed, be thankful that through this stand against Romanism an open Bible has been won for God's people and the great truth of justification by faith re-asserted. But, alas! content with mere orthodoxy, the Bible has become to the mass little more than a dead letter, and its truths not being received in personal faith, leave the lives of the mass unchanged. One has said, "Nothing is more common among Protestants than to admit a thing to be perfectly true because it is in the word of God, without the smallest intention of acting upon it."
Such a condition can only lead to the judgment of the Lord. His coming will find all lifeless professors asleep even as it will find the world (1 Thess. 5: 2-6).
Nevertheless, as in corrupt and idolatrous Romanism there is found a devoted remnant, so amongst the dead orthodoxy of Protestantism there are "a few names" that form a remnant, of whom the Lord can say that they "have not defiled their garments; and they shall walk with Me in white: for they are worthy." In the midst of a lifeless profession they personally walked with Christ, and their names will be retained in the book of life, and publicly owned before the Father and His angels.
(6) The Address to the Church in Philadelphia (Rev. 3: 7-13)
To this assembly the Lord does not present Himself in a judicial aspect as about to judge, nor in an official way as directing the assemblies, but rather in His moral attributes as "the Holy" and "the True." This is blessedly in keeping with the moral condition of the assembly of whom the Lord can say, thou "hast kept my word, and hast not denied my Name." In the midst of general departure they cherished and obeyed the Lord's word, and above all they jealously maintained the glory of the Person of Christ, and refused every "denial" of His Name.
The Lord who holds the key can use it on behalf of such. In spite of all the power of the enemy He opens doors of service for them, in accord with His will, and closes doors that would lead into a path contrary to His mind. Such may have but a little strength and make no great appeal to the world as in the case of Thyatira; nor have they any name for a great reformation as in the case of Sardis. But if not marked by anything that the world can wonder at and admire, they had the approval of the Lord, and in the day to come every opposer will learn that they are loved of the Lord.
In this assembly have we not the Lord's forecast that in the midst of the increasing corruptions of Christendom, and before the end of the Christian period, a testimony would be raised to the truths of Christ's word, and the supreme authority and preciousness of His Name?
If, however, amidst the prevailing gloom, God raises up this fresh testimony, we are also warned that Satan will seek to raise up a counter-testimony by a revival of Judaism with its forms and ceremonies. We know that the revival of the truth of the church contained in Christ's word was at once met by a great outburst of ritualism and superstition by which Satan has sought to nullify the word of Christ, and draw hearts from the Person of Christ, and thus rob the Christian of all true service and worship.
If such are warned of the opposition they will meet from Satan, they are also encouraged to patiently endure, knowing that if they are kept through present trials, they will be kept from the hour of tribulation that is soon coming "upon all the world."
Owing to their "little strength," and the constant conflict entailed by the opposition of Satan who seeks by false religious systems to rob the saints of the truth, this assembly is especially exposed to the danger of giving up standing firmly for the truth that has been recovered to them. To meet this danger they are exhorted to "hold fast" that which they have — the truth, the preciousness of the Name of Christ, and the love and approval of the Lord. To let go these great blessings will result in the loss of their crown of reward in the day to come. To encourage such to "hold fast" the Lord sets before them His coming, for which they will have to wait but a little while, for He is coming quickly.
The overcomer — the one who "holds fast," will have a bright reward in the day of glory. Taking heed to the Lord's warning to "hold fast," and being content with a little strength and thus to be of small account in the world's esteem to-day, he will have a position of power in the day to come. Making everything of the Name of Christ in the day of His rejection and in a world that increasingly slights that Name, he will have the Name of Christ displayed in him in that home of glory, the New Jerusalem.
(7) The Address to the Church in Laodicea (Rev. 3: 14-22)
In the last address we learn the solemn end of the increasing failure of the church in responsibility throughout the whole church period. We see, too, how the reviving grace of the Lord has been abused, and how little His warnings have been heeded. Nevertheless, we learn that amidst all the failure the Lord remains the unchanging resource of His people, and that in the darkest day there is richest blessing for the individual believer.
In striking contrast to the great Christian profession that has been neither faithful to God nor a true witness before men, the Lord presents Himself as "the Amen" — the One through whom every purpose of God will be fulfilled, as "the faithful and true witness, the beginning of the creation of God," where all will be according to God.
Then there passes before us a solemn picture of the last stage of the professing church. The failure that commenced with the loss of first love to Christ, ends in such utter indifference to Christ, that the church is unmoved even though Christ is outside their door, and deaf to every appeal by which He would seek to win their hearts. The grace that has restored to us an open Bible, and revived the great truths concerning Christ and the church, is so abused by the Christian profession that it ends in the great mass using the truth to exalt themselves and boast that they are rich and increased with goods and have need of nothing. As ever, the vanity of boasters blinds them to their true condition. The self-complacent mass know not that in the sight of the Lord, they are spiritually "wretched, and miserable, and poor, and blind, and naked." The condition of such is nauseous to Christ and can only end in the entire rejection of the Christian profession by Christ.
Nevertheless the grace of the Lord counsels them to turn to Himself to find in Him that which will meet their desperate need, that they may obtain the true riches, their shame be met and covered, and their eyes opened to see in Christ One that can not only meet their need, but One that is altogether lovely.
Then we learn that in the midst of these last dark days there will be true souls that the Lord loves, manifested by the very rebukes and chastening that love may see is needed to recall them to Himself. The Lord is found at the door of such, patiently knocking, as He seeks to find a place in their affections. To open the door to Him surely means that we give Him a place in our hearts, and thus get back to first love. To such the Lord says, "I will come in to him, and will sup with him, and he with Me." He will enter into all our exercises and trials, and He will lead us into His heavenly things.
Are we not then to learn that, in the closing days of the Christian period, the path will grow exceedingly individual, but that it is possible for the individual to get back to first love, and thus enjoy the highest spiritual blessing of secret communion with the Lord, even though there is no return to public, or united testimony from the great profession?
The overcomer who makes no boast of spiritual wealth, who seeks no public recognition, and is content with the secret approval of the Lord will, in the day of glory, be displayed with Christ on His throne.
3 The Throne (Revelation 4)
Amidst the ruin of the church in responsibility and the failure of those who have sought to answer to the Lord's mind in a day of ruin, it is an immense comfort that there is a scene to which in faith we can turn where our affections may freely flow out and all our associations be pure and happy. Such a scene we have unrolled before us in Revelation 4 and 5.
Nothing could be darker or more dreary than the last phase of the professing church as depicted in the close of Revelation 3. There we find that which professes the Name of Christ on earth boasting in its riches, satisfied with its condition, and yet, not only indifferent to Christ, but actually rejecting Christ, so that Christ is found outside the door. As of old, the nation of Israel sealed its doom by rejecting their Messiah, and their house was left to them desolate; so to-day, Christendom is sealing its doom by rejecting Christ, and very soon will be spued out of His mouth. Such is the solemn picture of Revelation 3, the fulfilment of which we see developing all around us to-day.
In such a condition of things what a relief to the heart to pass in spirit into the scenes depicted in Revelation 4 and 5. In the opening of these chapters we have left earth with its door shut upon Christ to find a door opened into heaven to those who belong to Christ. It is no great hardship to have doors shut in our faces on earth if there is a door opened to us in heaven and an invitation to come hither and pass within the door. Passing within we leave behind the scene in which men make nothing of Christ to find ourselves in a scene where Christ is all in all.
To understand the Book of Revelation we must remember the threefold division given by the Lord to John as recorded in Revelation 1: 19, where the Apostle is told to "Write therefore what thou hast seen, and the things that are, and the things that are about to be after these" (N. Tr.). In the vision of Christ we have the first division — the things which John had seen. In the seven churches, presenting the whole church period, we have the second division — "The things that are." From Revelation 4, and onward, we have the third division — "The things that are about to be after these things" — after the history of the church on earth is closed.
(V. 1) The first verse of this fresh section opens with the expression "after these things," and again at the close of the verse we read of "the things which must take place after these things" (N. Tr.). Clearly, then, these words refer to the third division and bring us to the strictly prophetic part of the book.
It will help us to understand these prophecies if we keep before us the main subdivisions of this third portion of the Revelation. They appear to be as follows:
Firstly, Revelation 4 and 5, which are introductory, giving us a vision of things in heaven in order that we may learn the attitude of God towards events about to take place on earth, and telling us also the place of the saints of this age, and former ages, during these events.
Secondly, from Revelation 6 to 11: 18, we have a series of events, occurring in succession, covering the whole period between the rapture of the church and the appearing of Christ to establish His kingdom.
Thirdly, from Revelation 11: 19 to 19: 10, we are instructed as to important details in relation to leaders and events during this period.
Fourthly, from Revelation 19: 11 to 21: 8, the order of events is resumed from Revelation 11: 18, unfolding to us the future from the appearing of Christ, through millennial days on into the eternal state.
Fifthly, in Revelation 21: 9 to 22: 5, we are again taken back to learn further details concerning the heavenly saints in relation to earth during the millennial age.
Returning to the consideration of the first subdivision, we notice that the great theme of Revelation 4 is the Throne of God, while Revelation 5 is occupied with the Book in which all these events are chronicled. We are thus to learn that behind all that takes place on earth there is the over-ruling throne of God, and that every event is according to the settled counsels of God.
When the corrupt professing church has shut the door to Christ on earth it will be found that there is an open door in heaven through which the true church, like John, can pass to be with Christ in heaven. The One who calls John from earth to heaven is identified with the One who first spoke to him of the seven churches. This we know is the Lord Himself. So will it be the Lord's own voice that will call us to meet Him in the air.
The standpoint from which we view things will make a great difference as to the way in which we view them. We are invited, even as John, to pass in spirit into heavenly scenes and view all that is yet to take place on earth, from heaven's point of view. We are partakers of the heavenly calling, and as heavenly men we are to view these coming events. If the heavenly calling of the church is not known, and the heavenly position not accepted, we shall fail in a right interpretation of these coming events by being occupied with, and distracted by, current events in the world around.
(Vv. 2, 3) The immediate result of the call was that John "was in the spirit." Like Paul, when caught up to the third heaven, he was not conscious of the body. He was wholly absorbed by the great sights and themes of heaven. He was there as a witness to bear testimony to the church of all that as disclosed to him. Paul, when caught up to Paradise, "heard unspeakable words which it is not lawful for a man to utter." John, on the contrary, is told to "write the things" which he saw, and "seal not the sayings of the prophecy" (Rev. 1: 19, Rev. 22: 10). The difference would seem to be that Paul sees the things that belong to the inner circle of the Father's house, whereas John, while he truly conducts us into heavenly scenes, and tells us of heavenly things, yet it is of events in relation to earth. It is our happy privilege to profit by what John has written of the things he saw and heard. Thus in spirit we can pass into this heavenly scene, breathe its pure air, and feast our souls upon the things that speak of Christ. In all this great scene there is nothing to minister to the flesh or divert from Christ.
The first thing we see is a throne; moreover the throne is "set in heaven." The throne is the emblem of rule and authority; the guarantee for order and blessing and security throughout the universe. The fall was in reality a challenge to the throne; sin is rebellion against the throne; infidelity is a denial of the existence of the throne; pride aspires to the throne, and the devil defies the throne. How blessed, then, after six thousand years of rebellion against the throne, to pass into heaven and find the throne "set in heaven," unshaken, unmoved, and immovable; so that we may truly say that in this passage the great theme is the glory of the throne of God.
Even now the heavens do rule, though in a hidden way. Our great High Priest "has sat down on the right hand of the throne of the majesty in the heavens," and from that throne He ever lives to make intercession for the saints as they pass through this world (Heb. 7: 25; Heb. 8: 1). For the believer the throne is a throne of grace. From the throne that John sees, judgment is about to proceed. To-day evil abounds, lawlessness prevails, and increasingly the world is marked by violence and corruption, and God suffers long with the evil to give men space for repentance, and to make known His grace. Nevertheless, faith knows that, behind all, the throne of God remains unmoved in heaven. The consciousness that God is behind all, and that His throne remains with all its grace available for the saints, with all its mighty power untouched by the evil of men, will keep the soul in the calm of heaven while walking amidst the unrest of earth.
Moreover, "One sat on the throne." This glorious Person is not described, but precious stones are used as symbols to set forth His glory. We must remember that God is seen in connection with the throne. It is not the heart of the Father revealed by the Son who dwelt in the Father's bosom that is before us, but the glory of God set forth in Christ on a throne in connection with the government of the universe. The precious stones are symbols setting forth the radiance of divine glory in government. It is seen in heaven though not yet manifest on earth. On earth we see the misgovernment of man and the longsuffering of God. Had the radiancy of the throne manifested itself upon a sinful world it would have involved judgment for all. The vision carries us beyond the day of grace to a time when the church will have been caught up to heaven, to be followed by the radiancy of the throne shining forth in judgment upon the earth.
Further, John sees "a rainbow round about the throne, in sight like unto an emerald." From Genesis 9 we know that the rainbow speaks of the everlasting covenant between God and every living creature upon the earth. It speaks of blessing for earth secured by divine promise, but of blessing after judgment. The rainbow comes after the storm, even as God's promise of blessing follows when the judgment of the flood is past. The rainbow encircling the throne is the sure sign that beyond the judgment of the nations will be blessing for the earth.
(V. 4) Round about the throne John sees four and twenty thrones; and upon the thrones "four and twenty elders." That the elders do not represent angelic beings is clear from the eleventh verse of the following chapter, where we find the angels described as a distinct company standing round the elders. The number twenty-four would seem to be an allusion to the twenty-four courses of the priesthood instituted by David for the "princes" or "governors of the sanctuary." In David's day they were invested with a royal and priestly character and represented the whole priesthood (1 Chron. 24: 5). The saints of this day have the character of "a royal priesthood" to shew forth the praises of God (1 Peter 2: 9). Thus the elders would appear to symbolise the Old Testament saints as well as the assembly, in their completeness, associated with Christ in glory. Christ is seen upon His throne about to reign, and the saints are seen with Him in His reign — for He is enthroned and they too are enthroned. They are spoken of as "elders," signifying spiritual maturity. No longer do they "know in part;" they are intelligent in the mind of heaven. They are not seen as departed spirits, but with bodies of glory clothed in white raiment, speaking of their priestly character (Ex. 28: 39-43). On their heads are "crowns of gold" speaking of their royal character. They have finished their earthly pilgrimage in which they suffered for Christ; now they are crowned to reign with Christ.
We have only to trace the allusions to the elders through the course of the Revelation to see how truly representative they are of the saints in glory:
Firstly, the elders are found in heaven associated with the throne before the judgments commence. They are not on earth; they do not pass through the judgments, nor are they, like the white-robed throng of saints described in Revelation 7, taken out of the great tribulation, but they are found in heaven before the judgments commence.
Secondly, they are a redeemed company as we learn from the following chapter (Rev. 8: 8-10).
Thirdly, they are a worshipping company as we learn from Revelation 4: 10; Revelation 5: 14; Revelation 11: 16, and Revelation 19: 4.
Fourthly, they are an intelligent company of saints, knowing the mind of heaven (Rev. 5: 5 and Rev. 7: 13-17).
(V. 5) The character of the throne is clearly indicated by the solemn statement that "out of the throne proceeded lightnings and thunderings and voices." Lightnings and thunderings are the accompaniments of judgment, not the symbols of mercy and grace. To-day mercy flows from a throne of grace; in the millennial day a river of water, carrying blessing to the earth, will flow from the throne of God and the Lamb. In the solemn interval between the termination of the day of grace and the commencement of the Kingdom glory, the throne will be executing judgment upon the nations fitly symbolised by lightnings and thunderings.
Further, the apostle sees "seven lamps of fire burning before the throne, which are the seven Spirits of God." Here, surely, we have a symbolic presentation of the Spirit of God in His fulness, but presented in connection with the fire of judgment, reminding us that, as with Israel so with the world, God is going to purge away all filth "By the spirit of judgment, and by the spirit of burning" (Isa. 4: 4). Those who to-day refuse the One who speaks in grace from heaven, will find in the day to come that "our God is a consuming fire" (Heb. 12: 29).
(V. 6) Before the throne is "a sea of glass like unto crystal." Before the sanctuary, in Solomon's day, there was a sea of water for the use of the priests (1 Kings 7: 23-26). Here the sea has become glass like unto crystal, a symbol of the fixed and absolute purity of the throne. In heaven nothing that defiles can enter.
(Vv. 6-8) Lastly, the apostle sees in the midst of the throne and round about the throne "four living creatures." They would appear to be symbols of the executors of the government of God. They are four in number, probably indicating the completeness of God's government flowing out to every quarter of the globe. "Full of eyes" would symbolise the fulness of discernment in God's government from which nothing is hid. The lion, the calf, the face as a man, and the flying eagle, may signify that the government of God will be characterised by strength, firmness, intelligence, and rapidity of administration. Unceasingly they say, "Holy, holy, holy, Lord God Almighty, which was and is, and is to come." They testify that the government of God is holy, resistless in power, and unchangeable in character. The executors of the government of God will become the occasion of glory and thanksgiving to Him that sits upon the throne for ever and ever.
(Vv. 9, 10) Moreover the government of God will call forth the worship of the saints, who use the crowns that Christ has given them to own their perfect submission to Him. They cast their crowns before the throne and own the Lord is worthy to receive glory and honour and power, for He is the Creator of all, and for His pleasure all things are and were created. Sin has marred the fair creation, so that now the whole creation groaneth and travaileth in pain; but the saints in heaven, having the mind of the Lord, can discern that all the evil will be dealt with in judgment, so that once again God can take pleasure in His creation, even as of old, when the creation work was finished, "God saw everything that he had made, and, behold, it was very good" (Gen. 1: 31).
Thus, as the prelude to the coming judgments, we are carried into heaven to see the throne of judgment in heaven unshaken by the wickedness of men; to see the glory of the One who sits upon the throne; to learn in the rainbow that all the promises of God for the blessing of the earth will follow the judgments of the throne, to learn that the saints of the previous ages, and the present period, will be safe in heaven before the judgments fall; to learn that the judgments of the throne will be carried out in the fulness of the Spirit according to the perfection of God's government, and that as a result the Lord will be worshipped and praised as the Creator; and the whole creation, cleared of all evil, will once again be for His pleasure. Let us remember that these things are written that even now we may enter into them in faith, and thus be kept in perfect calm while yet in a world of turmoil.
4 The Book (Revelation 5)
In Revelation 4 and 5 we are carried in spirit into heaven itself, there to have unveiled before us events that will take place when the church has been rapt from earth to heaven. It is true that the rapture, though assumed, is not directly revealed in the Revelation, for the aim of the prophecy is not to declare the secrets of the church, already revealed in other Scriptures, but to set forth the judgments which prepare the way for the setting up of the kingdom of Christ.
(V. 1) The Book. In Revelation 4 all centres round the throne and the maintenance of its glory and holiness. In Revelation 5 the great theme is the Book that sets forth God's counsels for the blessing of the world, under the reign of Christ, after all evil has been dealt with in judgment. The glory of the throne must be maintained before the blessings of the book can be fulfilled.
"A book written" would indicate that God's will is unalterably settled. Men, from lack of courage, or from motives of policy are often chary of stating their plans in writing. But, to speak after the manner of men, God has committed Himself to writing. Then the book is filled, for it is written within and on the back, there is no room, as there is no need, for any addition to what God has written. When at last, in the future, all is fulfilled it will be found that every judgment foretold has been carried out, every blessing reached, and that there is nothing to take from nor add to the book.
(Vv. 2, 3) The Angel's Appeal. In the course of the vision the time has at last come to open the book, and the question is raised by a strong angel with a loud voice, "Who is worthy to open the book, and to loose the seals thereof?" To enter into the significance of the angel's proclamation, two things must be kept clearly in mind. Firstly, the character of the book. We must not limit the book to setting forth the judgments of God. It does indeed present these judgments in all their solemnity, and the main portion of the book is occupied with the description of the judgments that will fall upon Christendom, Israel, and the nations. But the world being cleared of all evil by judgment, the book goes on to present the vast system of blessing that God has purposed to establish on the earth for the glory of Christ and the blessing of man.
Secondly, we must bear in mind the true meaning of the opening of the book. Directly the seals are broken events begin to happen. Thus the great significance of the angel's question is, not who can give the interpretation of what is written — a comparatively simple matter — but who can bring to pass the events foretold?
If we seize the immensity of these two truths we shall understand the force of the angel's appeal to the whole universe. For the questions involved are, on the one hand, who can deal with the vast system of evil that has been built up by man's sin during six thousand years of rebellion, in a way that will meet the righteous demands of the throne? On the other hand, who can bring in that vast system of blessing that the goodness of God has purposed for the world to come and for the new heaven and the new earth?
The whole universe is challenged — is there anyone in heaven, on earth, or under the earth that can deal with the evil and bring in the blessing? The result of the challenge is that no one "was able to open the book," and no one "was found worthy to open the book." The two requirements in order to open the book are ability and worthiness.
For thousands of years men have been endeavouring to redress the evils of the world and introduce a time of universal peace and blessing. To use the symbolic language of Revelation 5, men have been endeavouring to open the book. They have tried by codes of laws, by courts of justice, by prisons and reformatories to repress evil: they have sought by every form of government — monarchial and republican, dictatorial and democratic — to bring in a time of peace and plenty. Every class has been tested, kings and nobles, plebeians and socialists; but amongst them all no one has been found with either ability or worthiness. Yet men still proceed by desperate efforts, by leagues, conferences, and pacts, to redress the wrongs of the world, and to bring about a time of universal peace and blessing; every effort only proving that they have never yet heard the voice of the strong angel. Those who have heard that voice know full well that it loudly proclaims that all the efforts of men are foredoomed to failure, inasmuch as they are attempts to put the world right without God and Christ. Men consider only the rights of man, they ignore the rights of God and the requirements of His throne.
(Vv. 4, 5) John weeps. John wept much because no man was found worthy to open the book,* and to break its seals. Thinking only of man's inability and unworthiness, we too might weep at the pitiful sight of a world directing its energies, its wisdom, its money, its resources, its youth, and its time to a perfectly hopeless task. But however much we may weep on earth, weeping will not do for heaven. John is the only man that ever wept in heaven, and if he "wept much" he was not allowed to weep long, for immediately one of the elders said unto him, "Weep not." Intelligent in the mind of heaven, elders do not weep, for while they realise the hopelessness of all men's foredoomed efforts, they are in the secret of God. They know, that if the task is too great for man, there is One who is both able and worthy to open the book.
{*The words "and read the book" should be omitted. See the New Translation.}
The Lion and the Lamb. Possessed of divinely given intelligence, the elders are able to witness to the One who can open the book. They say to John, "Behold the Lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof." The lion is the symbol of strength as we read, "A lion which is strongest among beasts" (Prov. 30: 30). His power then is irresistible, so the prophet Micah can say of the lion he "both treadeth down, and teareth in pieces, and none can deliver" (Micah 5: 8). The lion of the tribe of Judah tells us of this mighty power being exercised in the cause of God's ancient people, according to the prophecy of Jacob, which foretells that Judah will prevail over his enemies — "Thy hand shall be in the neck of shine enemies." In order that Judah may prevail he has the strength of "a young lion." But the real source of Judah's strength is that out of that tribe the One would come unto whom the people would gather (Gen. 49: 8-10). Christ is the true Lion of Judah.
Christ is also the Root of David. In David we see the King chosen of God to be victorious over all his enemies. Nevertheless Christ is the true King, the One who will put all enemies under His feet. He is first in the mind of God and hence the Root from whence David sprang. Thus Christ in His irresistible power as the Lion of the tribe of Judah, and as a Divine Person — the Root of David — is the One who alone is able to open the book.
(V. 6) Then John turns to see the Lion and, behold, he sees a Lamb. Having heard of the Lion, he might naturally expect to see in Christ a vision of mighty power, but instead, he sees a Lamb, the emblem of weakness, and, too, as it had been slain. The One that prevails as the Lion, is the One who first suffered as the Lamb. His power to overcome in opening the book is that He has overcome by going into death. As the Lamb slain He overcame sin, and death, and the devil. Having overcome as the suffering Lamb He has acquired the power to overcome every enemy as the mighty Lion. With Him are found the seven horns and the seven eyes. The seven horns speak of complete and irresistible power — omnipotence; the seven eyes, which are the seven Spirits of God, of complete and all searching omniscience in the power of the Spirit. Going forth into all the earth speaks of His omnipresence.
(V. 7) The book taken. As the Lion, Christ is able; as the Lamb, He is worthy to open the book. Hence He can take the book out of the right hand of Him that sat upon the throne. Taking the book signifies that the supreme moment for which angels and saints had waited has at length come. The time of the patience of Jesus is past; the time for action has come.
(V. 8) Heaven realises the mighty import of the taking of the book. It is seen that the hour of this world's doom has struck, and the world to come is not far off. So we read, "When he had taken the book, the four living creatures, and the four and twenty elders fell down before the Lamb, having every one of them harps and golden bowls full of incenses, which are the prayers of the saints." The harps speak of the praises of the saints and the bowls of their prayers. The time has come when all the praise that has gone up from all the saints throughout the ages will be publicly justified, and all their prayers will have a glorious answer. Many of these saints went out of the world as martyrs praising a God who did not intervene to deliver them from their enemies; and their prayers, at times, appeared to be unanswered and even unheard. At last their praise will be justified and their prayers answered.
(Vv. 9, 10) The New Song. The praying time is over, the singing time is come. The song they sing is new. Hitherto the ransomed of the Lord had been on the way to glory singing songs of redemption; but those songs looked on to victory and the reign of glory. They were songs of hope. With the taking of the book their hopes will all be fulfilled, and the songs of hope will be changed to songs of victory. Moreover, their songs celebrate the worthiness of the Redeemer, and the greatness of His redemption, rather than the blessings of the redeemed. Thus, in the better translation, their reference to redemption is impersonal. The song is general as to the people who are redeemed, but special as to the One who has redeemed them. All heaven is occupied with the Lamb — "THOU art worthy," "THOU wast slain," "THOU hast redeemed," and "THOU hast made."
(Vv. 11, 12) The Angelic Host. The new song sung by the saints awakens the praise of the whole angelic host. The elders strike the note, the angels prolong the strain. They ascribe worthiness to the Lamb. He is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Men have paid homage to one another, and dishonoured the Lamb. They have enthroned man, and crucified the Lamb. The day is coming when it will be seen that the Lamb alone is worthy to receive all power, riches, wisdom, strength, honour, glory, and blessing. The history of the world witnesses that, in the hands of man, all these things have been used to exalt himself and shut out God. The Lamb alone is worthy to receive all these things, for He alone will use them for the glory of God.
(V. 13) The creation. Then, as it has been said, "The vast harmony overflows the bounds of heaven," and the glorious end is anticipated when earth will join with heaven to praise Him that sits upon the throne and the Lamb. Everything that hath breath will unite in praising God and the Lamb.
(V. 14) The four living creatures, the representatives of those by whom the government of God is accomplished, see the blessed end of their service and add their "Amen." The saints of all the ages see the mighty triumph of God over all evil, and the fulfilment of all His counsels, in anticipation, and fall down and worship.
5 The Seals (Revelation 6)
With this chapter we pass from heaven to learn the commencement of the course of events that will take place on earth from the time of the rapture of the church until the appearing of Christ, and then through millennial days on to the eternal state.
Looking back over the centuries, since the introduction of Christianity, we see throughout the ages the unrepentant attitude of the Jews to Christ; the growing corruption of Christendom, and the increasing breakdown of government in the hands of the Gentiles. Also we see that, in the midst of the growing violence and corruption, God has had His true people who through the ages have had, at times, to face bitter persecution and suffering.
Furthermore, it is clear that throughout this day of grace, while God is over all and providentially deals in judgment with evil, on the one hand, and cares for His creatures and especially the household of faith, on the other hand, yet He has not publicly intervened in judgment on the wicked or for the deliverance of His suffering people. This, however, does not mean that God has been indifferent to evil, to the insults heaped upon Christ, or to the sufferings of His people, for, as we look on to the future, as revealed in the Revelation, we are permitted to see that the time is coming when God will directly intervene in judgment upon the wicked, whereby the holiness of God will be vindicated, the glory of Christ maintained, and the blessing of His people secured.
Men vainly dream of a new order, and are busy with their plans to end war and establish a world marked by peace and safety. But so far from the world improving by the efforts of men, we learn from these prophecies that the evils of the world will increase until all mere religious profession heads up in apostasy under Antichrist, and the government of the world become utterly corrupt under the rule of the beast energised by Satan.
In seeking to profit by this wonderful unfolding of the future it is of importance to recognise in reading Scripture that God does not record historical incidents, or unfold future events, in order to gratify mere idle curiosity. All that is recorded, whether in history or prophecy, has a moral end in view and is for our spiritual blessing, and is thus to have a practical effect upon our walk and ways. If God foretells the progress of evil and the judgments about to fall on men it should surely have the effect of keeping the believer in holy separation from a judgment-doomed world. If we are told of the way God will support and sustain His witnesses in the midst of these coming judgments, it is to give us greater confidence in God in the presence of any trials we may have to meet in seeking to be true to the Name of Christ. If He unfolds before us the blessedness of the heavenly city and the eternal state, is it not to lift our souls above the light afflictions of things seen and temporal, by engaging our affections with the things not seen and eternal?
From Revelation 4 to Revelation 11: 18 we have unfolded to us the events that will take place on earth during the period between the coming of Christ for His saints, and His appearing with His saints. These events are presented in the opening of the book with the seven seals. In seeking to learn the meaning of the opening of these seals, let us remember that symbols are used to express great truths, or represent persons and events. We have to seek the meaning of the symbols used and beware of using them in a literal sense. If John sees a horse and a rider, this does not mean that a literal horse and rider will come forth in the future but that which they represent will come to pass.
In reference to these preliminary judgments it will be noticed that the opening of the first four seals is directly connected with the four living creatures, of whom there is no mention in the last three seals. As we have seen the living creatures would seem to set forth symbolically the exercise of God's governmental dealings in providential ways. This indicates that however terrible the judgments under the first four seals there will be nothing that indicates a directly miraculous intervention of God. Thus the judgments under the first four seals will not be unlike events that have happened many times in the history of the world, though, indeed, they may surpass in intensity anything that has yet taken place.
(Vv. 1, 2) The judgments on earth that follow the opening of the seals will be the direct outcome of the intervention of heaven. It was when the Lamb in heaven opened one of the seals that John immediately heard the noise of thunder, and one of the four living creatures saying, "Come." In response to this cry "a white horse" comes forth and judgment commences on earth. Men may think they are carrying out their own will, but God is behind all that men are doing and no one is behind God.
It is generally recognised that in the expression "Come and see" in the opening of the first four seals, the words "and see" are not in the original text. "Come and see" would imply a call to John, but it is hardly probable that a call to the apostle would be accompanied with thunder. The word "Come" would be a call to the horses and riders, and with this, thunder would be quite consistent.
It would appear from other scriptures that the horse is used to represent an imperial power used by the providence of God to carry out His purposes whether in judgment or blessing. In Zechariah 1: 10 the prophet is definitely told concerning the horses he saw in his vision that "These are they whom the LORD hath sent to walk to and fro through the earth." When the Lord comes forth to reign the symbol of a white horse is used (Rev. 19: 11). So it would seem whether it be in connection with the Lord, or others, the white horse is a symbol of the victorious progress of the rider. Here the rider has a bow, indicating, as it has been suggested, that, in contrast to a sword, he can make his power felt at a distance without personal combat and bloodshed. Moreover, he is allowed to carry all before him, for "he went forth conquering and to conquer." The fact that "a crown was given to him" may indicate that he will not be an hereditary monarch but one like Napoleon, and other dictators, who rises from the masses.
This first seal would indicate that after the church period the first judgment that will overtake the world will be the uprising of some leader from the masses to whom a kingly position will be given, who will go forth on a campaign of aggression, and for a time march from victory to victory over surrounding nations with irresistible power.
(Vv. 3, 4) With the opening of the second seal, John sees that a red horse comes forth and peace is taken from the earth. This surely indicates that the outcome of the victorious career of the rider on the first horse will be a general uprising of the nations leading to internecine warfare and bloodshed with the result that peace is taken from the earth.
(Vv. 5, 6) When the third seal is opened John sees a black horse with a rider holding a pair of balances. This clearly indicates that universal warfare will be followed by famine in which the masses will be deprived of the necessities of life even if the rich are still able to obtain their luxuries.
(Vv. 7, 8) On the opening of the fourth seal a pale horse comes forth with the name of death stamped upon the rider. This surely tells us that pestilence will follow famine. Thus in a fourth part of the earth men will die by the sword, by famine, by pestilence, and by ravenous beasts of the earth.
It has been generally recognised that these first four judgments correspond to those which the Lord speaks of as "the beginning of sorrows." When telling His disciples of the future judgments coming upon the prophetic earth, He speaks first of "wars and rumours of wars," then of internecine warfare — "nation shall rise against nation, and kingdom against kingdom;" thirdly, the Lord foretells famines, and finally pestilence (Matt. 24: 6-8).
(Vv. 9, 11) While there is no specific judgment connected with the opening of the fifth seal, it prepares the way for a more terrible series of judgments under the remaining seals — judgments which no longer have simply a providential character but in which men are compelled to recognise the hand of God.
Two facts are made manifest by the opening of this seal. Firstly, we learn that during the period of the first four seals God will have His witnesses on earth who will bear testimony to the word of God and in consequence suffer martyrdom at the hands of "them that dwell on the earth." This is a particular class who find their portion in this earth and would exclude all recognition of God and His Christ, and therefore are in deadly enmity to the witnesses to Christ. They are referred to again and again in the course of the Revelation (see Rev. 3: 10; Rev. 11: 10, Rev. 13: 8, 12, 14, Rev. 14: 6, Rev. 17: 8).
Secondly, we learn that the judgments that follow will be an answer to the cry of this martyred remnant to God to avenge their blood. To-day the testimony of the church is heavenly, but, in the time of these judgments, the testimony of God's witnesses will be wholly concerned with the earth, and God's claims to the creation as the inheritance of Christ. Obviously such a witness will bring them into direct conflict with those "that dwell on the earth." Opposed and suffering martyrdom they will rightly cry to God to avenge their blood, for the blessings of the coming Kingdom that they proclaim can only be reached through the judgment of the world. It is no part of the church's testimony to call for judgment as our blessings belong to heaven and are reached by the coming of Christ.
Their cry, "How long," indicates that they know there is a limit to the persecution of God's people. "Under the altar" would seem to suggest as a symbol that these saints will be offered as an acceptable sacrifice to God as the first group of martyred saints after the church has gone. There are others to follow before the time of judgment is over, so they are told to wait yet for a season until the martyrdom of their brethren should be fulfilled. The white robes are the witness of their practical righteousness and thus of God's approval. They witnessed for God as the Holy and the True, and men opposed and martyred them, but God approved them and will avenge their blood.
(Vv. 12-17) With the opening of the sixth seal, the judgments will take a more terrible form, so that all from the highest to the lowest will be stricken with terror as they are compelled to see a destructive and overwhelming revolution wholly beyond anything experienced by men in the past history of the world. Earthquakes would indicate as a symbol the breaking up of all social, religious, and political order. The statements as to the sun, moon, and stars would symbolise the complete overthrow of all who exercise government from the highest to the lowest. The mountains and islands being removed out of their places set forth the break up of empires. So terrible will these convulsions in the world appear to men that they will be stricken in conscience as they see the hand of God at work, and so fear that the great day of His wrath is come. But, having rejected the testimony of God's witnesses they will say, "Who shall be able to stand?"
6 The Saved Remnant (Revelation 7)
We have already seen that during the period of these judgments God will have witnesses who will reach their eternal blessing through martyrdom. Now we learn that before the severer judgments that will follow the opening of the seventh seal God will have a great host of witnesses who will be preserved through "the great tribulation" (verse 14).
(Vv. 1-8) John sees "four angels standing on the four corners of the earth "ready to execute judgments that will fall on every quarter of the world. But before these judgments commence he sees another angel ascending from the east, and thus the harbinger of a new day, who stays the judgments until the servants of God are sealed in their foreheads. These servants represented by a symbolic number of "One hundred and forty-four thousand" are drawn from the twelve tribes of Israel. This surely indicates that during this time of tribulation God will raise up His servants from amongst His ancient people Israel to be a public witness to Himself in every part of the world to which they may have been scattered.
(Vv. 9-10) Further, John sees "a great multitude, which no man could number," gathered from the Gentile nations. They are described as standing before the throne, and before the Lamb, clothed with white robes and the palms in their hands. Standing before the throne would not necessarily imply that they are in heaven, but that they are accepted as in the favour of God. Do not all the symbols suggest that a great host of believers will be preserved through these terrible judgments for the blessings of Christ's earthly kingdom? When the wicked will fall before the judgments of God's throne and the Lamb that acts in judgment, there will be those who will stand in safety before the throne and the Lamb. When the nations are being judged for their wickedness there will be those whom God will accept as righteous, as witnessed by the "white robes." When the world is led into rebellion against God by the devil, the beast, and the Antichrist, there will be those who will be victorious over all the power of the enemy, as symbolised by the "palms in their hands." But if they are preserved through the judgments they take no credit to themselves, but ascribe all their blessing to God and the Lamb. In the very day when judgment is proceeding from "the throne" and "the Lamb" they can say, "Salvation to our God which sitteth upon the throne and unto the Lamb."
(Vv. 11, 12) The grace that gathers this vast multitude for blessing, in the very day when judgments are falling upon the world, calls forth a burst of praise in heaven. The angels, the elders, and the four living creatures fall down and worship before the throne, and ascribe to God "Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might."
(Vv. 13-17) In the first part of the chapter we have seen that in the time of these judgments God will have a saved remnant from Israel and the Gentiles. In the closing verses the question is raised, and answered by one of the elders in heaven, as to who this company may be and whence they come. It would seem that these verses apply to both classes, for in Isaiah 49: 10 exactly similar language is used to describe the blessing of restored Israel. There we read, "They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them."
It is explained to John that this blessed company has come out of "the great tribulation" about to come upon all the world under the judgments symbolised by the Seven Trumpets, as set forth in the following chapter. Of this solemn time we have already heard in the address to the assembly in Philadelphia, as "the hour of trial which is about to come upon the whole habitable world to try them that dwell upon the earth" (Rev. 3: 10). Already we have learned in Revelation 6: 9-11 that there will be during this time of judgment a martyred remnant, but there is nothing to indicate that this great company will suffer martyrdom. It is said that they "came out of the great tribulation," words that would indicate that they are preserved through the trials. They come under the cleansing of the blood of the Lamb, and for this reason they are accepted before God and have access to God, and are sheltered by God, for God "shall spread His tabernacle over them" (N. Tr.). If, however, they are preserved through the judgment this does not mean that they will not have to face trial and suffering, represented by hunger and thirst, and heat and tears. But in the end their sufferings will be for ever past, for "They shall hunger no more, neither thirst any more." The Lamb "shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes."
Do we not learn from this chapter that, as in this day, there are those who receive the gospel of the grace of God and come into heavenly blessing, while those who obey not the gospel of our Lord Jesus Christ come under judgment (2 Thess. 1: 8, 9); so in the day to come there will be a vast host who have never heard the gospel of the grace of God, but will receive the everlasting gospel of the kingdom and pass on to the earthly blessing of the millennium, while those who reject this gospel will come under judgment?
7 The Trumpets (Revelation 8)
The opening of the seventh seal is followed by silence in heaven for the space of half an hour. There is something intensely solemn in the thought of all heaven being hushed into silence under the awe-inspiring sense of events about to take place on earth.
For long ages evil had been increasing, Christ had been dishonoured, God defied, and His people persecuted. In the presence of this ever-growing evil there had been no public intervention of God. But if God had remained silent, it was not that God was indifferent; for at last God was about to intervene, and the silence of the ages will be broken by the trumpets of God that announce His judgments.
The judgments under the first seals had been of a providential character. However severe, they were similar to visitations which had fallen upon men at different times, such as wars, famine, and pestilence. In the judgments that are prophetically announced at the opening of the seventh seal we see a more direct and manifest intervention of God. The sound of a trumpet would symbolise the fact that God is directly announcing that His judgments are about to fall upon man.
(V. 2) John sees seven angels standing before God, to whom seven trumpets are given. It would thus appear that the last seal embraces the whole period of the judgments under the seven trumpets and thus carries us up to the time under the seventh trumpet when the kingdoms of this world become the kingdoms of our Lord and of His Christ (Rev. 11: 15-18).
(Vv. 3-6) Before these judgments commence we are permitted to see that God has heard the prayers of His people, and that in these judgments they will be answered. To-day, when God is acting in sovereign grace, those who have the mind of heaven pray for the salvation of sinners, and their prayers are answered by the blessing of souls. In the day to come when God is acting in judgment, those who have His mind will rightly use the imprecatory Psalms, for, in common with the earthly saints of Old Testament days, they will reach their blessing through the judgment of their enemies. In contrast to these believers, the heavenly saints of this day reach their final blessing through being called away from the scene of judgment through the coming of Christ.
The prayers of these saints are presented to God by the angel at the altar with the golden censer, who adds incense to the prayers. Does not this angel represent Christ, Himself, who, as the Great High Priest intercedes for His people? It is said that His incense is offered with "the prayers of all saints." May this not indicate that in these judgments we see an answer to the prayers of all the saints of Old Testament days, as well as those of the great tribulation?
The incense that goes up to God has an imm