John T. Hinds Commentary On Revelation 1 PART FIRST OF THE CHURCHRev 1: 1 to 3: 22SECTION ONE GENERAL Rev_1:1-20PURPOSE STATED AND Rev_1:1-3 Rev 1:1 ---The Revelation of Jesus Christ,— This expression evi­dently is a title for the entire book, being comprehensive enough to include all its contents. The Greek word Apocalypse — here rendered “ Revelation”— properly means the uncover­ing of anything; an unveiling, so that what is hid may be known. Spiritually it denotes the making known of divine truth that had not before been understood, as the following passages indicate: Romans 16:25; Galatians 1:12; Ephesians 3:3. If it had not been intended that the contents of this book should in some measure be understood, it would not have been called a Revelation. It does not mean a revealing of things con­cerning Christ, but a revelation which Christ himself made of things involving his church. The book is often referred to by its Greek name— Apocalypse. As its contents clearly show, the revealing is done through words, signs, and symbols, and includes things both present and future at the time John wrote. Revelation 1:1 ---which God gave him to show unto his servants,— These words clearly indicate that God is the original source or foun­tain of truth. Notwithstanding the unexplained unity between God and Christ (John 17:20-21), as mediator between God and man, Jesus recognizes his dependence upon the fa­ther. He said: “ My teaching is not mine, but his that sent me.” (John 7:16.) Again he said: “ For I spake not from myself; but the Father that sent me, he hath given me a com­mandment, what I should say, and what I should speak.” (John 12:49.) In John 5:20 he said the Father “ showeth” all things to the Son. Paul shows that a dependence upon the Father still exists by saying that when all things were put under Christ it is evident that God was excepted. (1 Corinthians 15:27.) Hence, though at God’ s right hand, he is represented as receiving from the Father the revelation he was to com­municate to man. All Christians are “ servants” of God in some sense (1 Peter 2:16), and the revealing here promised was intended, doubtless, for all God’ s children. All would need the encouragement which such a disclosing of events would produce. It would also serve as a protection against being overcome by the disasters that were certain to come upon the church. Revelation 1:1 ---even the things which must shortly come to pass:—The words “ must shortly come to pass” indicate that the things to be revealed to John in vision would most certainly take place. It does not mean that all the things would “ shortly” come to pass, but that they would begin to transpire soon after the time John wrote. This must be the correct view since the seals, trumpets, and vials necessarily imply a series of events. To imagine all the things depicted as occurring at exactly the same time is out of the question. The thousand- year period (chapter 20) would prevent any such theory. Since there was to be a succession of events, they began to transpire when the first one commenced. The period covered by the word “ shortly” varies according to the nature of the subject in question. A short time could be a few hours, a few days, a few years, or even many years if compared with several centuries. Revelation 1:1 ---and he sent and signified it by his angel unto his servant John;—He (Christ) signified the things shortly to come to pass, sending them to John by his angel. The term “ signify” comes from the word “ sign” and indicates that the things to be revealed to John would be presented through signs and sym­bols. This word is used in the same sense by John in the following passages: John 12:33 John 21:18-19. It is an appro­priate word to express a revelation which was to be made largely through symbols. The symbolic nature of much of the book is evident from even a casual reading of it. The word “ angel” means messenger, and this shows that the vi­sions were conveyed to John through the medium of some heavenly messenger. How this was done is a matter that must be left to the secret things known only to divine wis­dom. (Deuteronomy 29:29.) It is a matter of first importance in the study of God’ s word to stop where Revelation ends. In no part of the sacred record is this more important than in the study of the Apocalypse. Revelation 1:2 ---who bare witness of the word of God, and of the testimony of Jesus Christ, even of all things that he saw.—This language shows that John regarded himself simply as a witness of God’ s revelation. In general God’ s word means any declaration or truth coming from him. But here he means that John was giving a true record of the things recorded in this book. This is evident from the explanatory clause “ even of all things that he saw.” Of course, John was a witness of the things he had seen in the personal ministry of Christ. (John 19:35 John 21:24.) The “ testimony of Jesus Christ,” as indicated in verse 1, was the witness that he bore to the word of God; or, that this revelation came through Christ and was delivered by John. Revelation 1:3 ---Blessed is he that readeth, and they that hear—In that early time copies of the sacred writings were scarce and doubt­less much truth was imparted through public readings. Many think the language here refers to that custom, because he that readeth and they that hear imply that one read while many listened. This did not exclude individual and private reading; but, since the other was probably more common, the blessing was pronounced on both reader and hearers. No special bless­ing is mentioned, but there are always benefits to come to those who are obedient. Nothing is more conducive to hearty obedi­ence than a faithful hearing of God's word. Revelation 1:3 ---the words of the prophecy,—The word “ prophecy” here is synonymous with “ Revelation” in verse 1 and the “ things saw” in verse 2. It is used in its narrow sense of disclosing future events, for the main part of the book is devoted to such matters. John did not say that all who read the book would understand it, for that is not true of any part of the Bible written in literal language. But there would be no point in saying a blessing would come to those who heard it unless some degree of un­derstanding were possible; at least enough to make the study profitable. Revelation 1:3 ---and keep the things that are written therein: for the time is at hand.—To keep things written meant that they should not forget what related to the future as a matter of encourage­ment and warning, and they should obey any duty that the book required. Present-day Christians should maintain the same attitude toward the teachings of this divine volume. It came from God through Christ and was delivered through an inspired apostle. No book of the Bible has stronger claims for its authority. Disobedience is inexcusable when God speaks. Since the visions presented to John unquestionably cover a long period of time, the expression “ at hand” cannot mean that the completion of all the events was near. The thought must be then that the things that were to come to pass would begin to transpire in a relatively short time. “ At hand” should be understood in the same sense as “ shortly,” verse 1. ADDRESS TO THE SEVEN Rev_1:4-8 Revelation 1:4 ---John to the seven churches that are in Asia:—As the writer does not call himself an apostle, or use any other de­scriptive term, it is safe to presume that he was well known to the churches addressed. The fact that he was chosen as the one to write these letters is presumptive proof. To those churches the name John was sufficient identification. The territory here called “ Asia” was the Roman province embrac­ing the western part of Asia Minor, of which Ephesus was the capital city. The seven churches addressed were in this territory. There were other churches besides those mentioned, for Colossae and Troas are referred to (Colossians 1:2; Acts 20:5-7), but there was evidently some divine reason why letters were sent to the seven named. As seven is supposed to be a sacred number indicating perfection, it has been suggested that seven were addressed to signify the perfection of the instruction given; or, that the seven would represent the whole church and the combined instruction be complete and applicable to all con­gregations for all time. It is unquestionably true that the instruction given the Asiatic churches was for any and all churches in like conditions. Revelation 1:4 ---Grace to you and peace, from him who is and who was and who is to come;— Asking for God’ s favor and peace to rest upon them is the same form of salutation used by Paul in all his epistles. God is here referred to as one who was, who is, and who is to come. That means an everlasting duration, in­cluding time past, present, and future. In speaking to Moses God called himself “ I AM.” (Exodus 3:14.) The existence of God is, of course, incomprehensible by man, but these expres­sions include not only his existence, but his unchangeableness. We may therefore depend implicitly upon his power and promises. Revelation 1:4 ---and from the seven Spirits that are before his throne;—The most satisfactory explanation of the expression “ seven Spirits” is that it means the Holy Spirit. The decisive reason for that is that it is used in the salutation in direct association with God and Christ, and that a blessing is invoked from the three. Though Paul usually leaves the Spirit out of his salu­tations, he includes it in 2 Cor. 13: 14. It would appear out of place to invoke a blessing from any but a divine being. To ask such benedictions from angels or other creatures would necessarily imply the worshiping of angels, yet we know that angels are required to worship Christ. (Heb. 1: 6.) Wor­shiping creatures instead of God is clearly wrong. (Rom. 1: 25.) It is true that the Holy Spirit as a person is one (Eph. 4: 4), but symbolically may be referred to as “ seven Spirits” to indicate the fullness of his work; the one personality but diverse manifestations of power. (1 Cor. 12: 4.) The word “ seven” is used too often in Revelation not to recognize this significance of the term. The Spirit “ before his throne” prob­ably represents readiness to carry out God’ s will just as Christ is presented as a Lamb “ in the midst of the throne” ready to open the seals. (5: 5, 6.) Revelation 1:5 ---and from Jesus Christ, who is the faithful witness,—Since this revelation of future events was to be made through Jesus, John here declares that he is “ the faithful witness.” That means that what he said would be the exact truth and in strict accord with the will of his Father. Of course his testimony on any phase of the plan of salvation was faithfully told, but here John evidently refers to the fact that his wit­ness regarding the future history of the church would be a true portrayal of the facts. Jesus is mentioned after the Spirit here because what follows in this paragraph has direct refer­ence to him, not because the Spirit is in any sense superior to him. Revelation 1:5 ---the firstborn of the dead, and the ruler of the kings of the earth.—Paul uses a similar expression in Colossians 1:18, and in 1 Cor. 15: 20 he refers to Jesus after his resurrection as “ the firstfruits of them that are asleep.” There had been resurrec­tions before Christ (Lazarus and the widow’ s son), but Jesus was the first to rise to die no more, to become the “ firstfruits” and guarantee the resurrection of all at the last day. (John 5:28-29 John 11:23-24.) Paul further states that Jesus was “ de­clared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” (Romans 1:4.) He assures us that the promise God made to the fathers and the prediction that he was the begotten Son of God were ful­filled in Christ’ s resurrection. (Acts 13:33.) At the time John wrote Jesus had not only been raised from the dead, but he was the “ ruler of the kings of the earth.” The word “ ruler” means that he was above all kings; occu­pied a position far more exalted than any earthly ruler. Paul tells us that because of his humility in submitting to death God “ exalted him, and gave unto him the name which is above every name.” (Philippians 2:9.) Paul also states plainly when he was given this exalted name and position. It was after his resurrection and ascension to heaven that God made him to sit at his own right hand “ far above all rule, and authority, and power, and dominion, and every name that is named.” (Ephesians 1:19-21.) This position and power, which had been in existence since Pentecost, could not be less than a reign­ing King. Whatever interpretations may be placed upon the visions of future events, as we proceed in this book, noth­ing must set aside this basic truth in John’ s introductory statements. Revelation 1:5 ---Unto him that loveth us, and loosed us from our sins by his blood;—The revised text reads “ loveth,” present tense, in­stead of “ loved,” past tense, in the King James. This is doubtless correct as the love of Jesus did not end with his death. His love not only led him to die for us, but also to provide all else for our salvation here and hereafter. This text has “ loosed” from our sins while the King James has “ washed.’ ' The two Greek words are so nearly alike that only a slight change would turn either one into the other. This could easily have happened in making copies by hand. It is immaterial which is the true reading since both words state true facts. That Christ “ washes”— cleanses— us through the merits of his shed blood is unquestionably true. In fact, that is what occurs, for it is so stated in substance in Revelation 7:14, a text about which there is no question regarding the translation. But by Christ’ s blood we are “ loosed” from our sins also. The Greek word for “ loosed” is in the aorist tense, and expresses a completed past action. Christ had already died, the price had been paid, and the means for securing individual pardon had been provided. That was all past when John wrote this text. The fountain “ for sin and for unclean­ness” had already been opened “ to the house of David” by his descendant, Jesus Christ, making the everlasting atonement in heaven. (Zechariah 13:1; Hebrews 10:12.) Revelation 1:6 ---and he made us to be a kingdom, to be priests unto his God and Father;—The words “ to be” are in italics to indi­cate there is nothing in the original for them. They are un­necessary to the thought here. Christ made his disciples “ a kingdom, priests unto his God.” The word kingdom describes them collectively; the word priests individually. In 1 Peter 2:5 Peter makes the same distinction, calling them living stones individually and a spirit house collectively. In verse 9 he combines both kings and' priests in the name “ royal priest­hood.” Similar language was used in reference to ancient Israel. God said to them: “ And ye shall be unto me a king­dom of priests, and a holy nation.” (Exodus 19:6.) In the expression “ he made us” John again uses the past tense, show­ing that they had been made a kingdom and therefore were one at that time. This is doubly certain when we consider the fact that they had also been made priests. That the priesthood of Christ, which justifies calling Christians priests, began on Pentecost does not admit of denial; in fact, it is universally admitted. No one can logically deny the existence of Christ’ s kingdom without rejecting John’ s words; their meaning does not admit of doubt. Revelation 1:6 ---to him be the glory and the dominion for ever and ever. Amen.—“ To him” refers to Christ, as reading verses 5 and 6 will show. In this expression John ascribes both glory and dominion to Christ forever. That means that Christ had both then and will continue to have both until he delivers the king­dom back to the Father after the judgment. (1 Corinthians 15:24­28.) Revelation 1:7 ---Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him;—John had just said that Christ’ s glory and dominion would be “ for ever and ever” ; that is, throughout the age. This probably suggested the thought of his return to judgment after which the dominion would be returned to God. He wished to assure the readers that there would be no doubt about Christ’ s return. This led to his mentioning the fact that he would come “ on the clouds,” a fact referred to in Matthew 26:64; Acts 1:9 Acts 1:11. That the coming here means his appearance to judge is seen in the words “ every eye shall see him.” That will only be when all the nations are gathered before him as indicated by Matthew 25:31-46. They that pierced him refer to all those who, directly or indirectly, had anything to do with his crucifixion, and means that even his enemies must face him at the judg­ment. Revelation 1:7 ---and all the tribes of the earth shall mourn over him. Even so, Amen.—All the tribes— peoples— will mourn when he comes because of their sins and the knowledge that their con­demnation is a certainty. The redeemed will rejoice, of course, but the lost will bewail their undone condition. In the words “ Even so, Amen” the thought probably is that John wished the things to transpire just as they would be revealed, and thus his words would be verified. Revelation 1:8 ---I am the Alpha and the Omega, saith the Lord God, who is and who was and who is to come, the Almighty.—Alpha and Omega are the first and last letters of the Greek alphabet; hence, mean the first and last, the beginning and the end. (Revelation 22:13.) The Revised makes this language refer to God rather than Christ, though elsewhere the same language re­fers to Christ. (Verses 17, 18.) God is called the Almighty to indicate his power to fulfill his promises and grant the blessing mentioned in verse 3. Being eternal in existence guar­antees his promises, however long the fulfillment may be in coming. JOHN’ S TO WRITERev_1:9-11 Rev 1:9 ---I John, your brother and partaker with you in the tribu­lation and kingdom and patience which are in Jesus,—This is the third time that John has named himself in this book. The words “ your brother” mean that he belonged to the same divine family as those to whom he was to write— God's house or family in the church. (1 Timothy 3:15.) By “ partaker” he meant that he was sharing in common with them both the joys and sorrows incident to being a member of God’ s family. Jesus had taught that persecutions and tribulations would come. (Matthew 13:21.) John’ s banishment on Patmos was evidence that he was then enduring tribulation. The persecution that sent him there was no doubt felt by the churches in Asia, and the main reason for writing them was to encourage them to faithfulness in spite of their persecutions. And, incidentally, also to encourage the saints of all time to overcome trials. As he was then in tribulation, he was also in the kingdom. The words “ tribulation” and “ kingdom” are in the same grammat­ical relation. If in one, then in both. No doubt about his being in the tribulation; then none about being in the kingdom. This again fixes the existence of the kingdom then as beyond question. It was the joy of being in the kingdom that made them endure the tribulation with patience. All these were “ in Jesus”— were successful through the means he had provided to meet tribulation. The word kingdom in some passages means the final state or heaven. (Acts 14:22; Ephesians 5:5; 2 Timothy 4:18; 2 Peter 1:11.) But here John means the present kingdom, for in verse 6 he declared that Christ “ made us to be a kingdom.” Revelation 1:9 ---was in the isle that is called Patmos, for the word of God and the testimony of Jesus.—Patmos is a rocky island in the Aegean Sea not far from the west coast of Asia Minor. It is about ten miles long by five or six wide. The only explana­tion of his being on that island is that it was “ for the word of God and the testimony of Jesus.” The commonly accepted view is that he was there in exile because of his fidelity in preaching Christ. It is also supposed that he was banished to this lonely place by Domitian who reigned A.D. 81-96. Revelation 1:10 ---I was in the Spirit on the Lord’ s day, and I heard behind me a great voice, as of a trumpet—“Was in the Spirit” means he came to be in the Spirit; was in a kind of spiritual ecstasy and exalted under the Spirit’ s influence till he could under­stand the visions presented and accurately repeat them. The word translated “ Lord’ s” occurs only one other time in the New Testament—1 Corinthians 11:20— where it describes the supper of the Lord. Evidently it refers to something about Jesus. As he arose on the first day of the week, and the Lord’ s Supper is observed on that day (Acts 20:7), it is most nat­ural to say John meant the first day of the week by the expression “ Lord’ s day.” Several writers in the centuries following the apostolic day say it was the first day of the week. Evidently it was so well understood then that no ex­planation was needed. The voice he heard is called “ a great voice, as of a trumpet.” This means that it rang loud and clear like the sounding of a trumpet. Such a voice would command instant attention and impress the necessity of obedience to what it said. Revelation 1:11 ---saying, What thou seest, write in a book and send it to the seven churches:—In these words John received his author­ity and commission to record what he saw. The verb “ seest” is present tense, which often means a continuous action. The meaning then would be what you see now and what will con­tinue to be revealed to you. This view is required by the nine­teenth verse; the things to be recorded are extended to the future. In the remainder of verse 11 the churches are named. Any necessary description will be given in the comments on tlu* letters sent to them THE INITIAL VISIONRev_1:12-18 Revelation 1:12 ---And I turned to see the voice that spake with me.—Turning to see who was speaking was the natural thing to do. The text says to “ see the voice/' By a common figure of speech the voice is put for the one speaking. Revelation 1:12 ---And having turned I saw seven golden candlesticks;—Here the vision proper begins. In the tabernacle and temple there were golden candlesticks. Each had seven prongs with a lamp on each prong. But in this vision there appeared seven distinct lampstands. This is evident from the following verse where Christ is represented as being “ in the midst of” them. Neither is there anything said about these candlesticks having more than one lamp. Being made of gold probably represents their great value as well as their enduring qualities. In this book there are a number of things described as golden or made of pure gold. Each will be noted in its proper place. Revelation 1:13 ---and in the midst of the candlesticks one like unto a son of man,—There is no question but that the one John saw in this vision represented the Lord. The King James Version translates “ the” Son of man. Christ often applied this title to himself. (Matthew 8:20 Matthew 9:6.) A like expression is found in Daniel 7:13, also referring to Christ. Commentators have disagreed as to whether John saw Jesus himself or the ap­pearance of a human to represent him. Such controversy is useless. Both would lead to the same truth. This part of the vision clearly was intended to represent Christ’ s relation­ship to churches. Whether he really appeared or a form of man to represent him affects not the case. The fact that John was looking at a picture favors the Revised Version and the latter view. Revelation 1:13 ---clothed with a garment down to the foot, and girt about at the breasts with a golden girdle.—The robe reaching to the feet and the girdle around the breasts are supposed to repre­sent the dignity that belonged to both priesthood and king­ship. Girdles were then worn around the body to fasten down the flowing robes, but one richly ornamented with gold, placed about the breasts, indicates royal dignity. This is what should naturally be expected, as the vision was intended to show Jesus as one having both the power and authority to open the seals— reveal the things that the church should know. As the great Prophet, he would know exactly what was to transpire that should be told; as Priest and King, he would have full authority to make such revelations as were needed to give any commands necessary to the doing of his will. Revelation 1:14 ---And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire;—It is perfectly evident that the language here used is not intended as a natural description of the Lord as he lived on the earth; for being in his thirty-fourth year when he ascended he was a young man, and probably in physical appearance not greatly different from others. Neither is it necessary to conclude that the description here correctly represents his glorious appear­ance in heaven. It seems more probable that the appearance of the one John saw was assumed to impress the apostle with a sense of Christ’ s majesty and glory. White as a color indicates purity and victory; the expression white as wool and snow means that it was perfectly white. The intention here is not to indicate age, but to show that Jesus was perfectly sinless and fully able to do what was proposed. The eyes appearing as a flame of fire indicates their penetrating power, probably meaning that the Lord was able to look into the future as well as into men’ s hearts and reveal both the true and false. Revelation 1:15 ---and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters.—The feet of the one speaking to John looked like burnished brass that had been fully refined. Perhaps there is no special significance in this more than that it harmonizes with the majestic splendor of Christ as able to do the work proposed. The voice John heard was like the sound of many waters, the roar of the ocean or a great cataract. God himself is referred to in a similar way. “ And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.” (Ezekiel 43:2.) See also Ezekiel 1:24; Daniel 10:6. Representing the sound of the voice as the roar of many waters is another sublime way of expressing divine majesty and power. Revelation 1:16 ---And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword:—In verse 20 these seven stars are said to be the angels of the seven churches. Here we have in this book the first direct explanation of the symbol used, being definitely told what the stars represent. When the book itself explains a symbol, there is an end of controversy on that point whether we understand it or not. Being held in the right hand probably indicates that the angels were to be sustained and protected by the Lord— would re­ceive their support and instruction from him. The appearance of a sword proceeding from his mouth must in some way refer to his words. This is perfectly natural when we note that the word of God is said to be “ living, and active, and sharper than any two-edged sword.” (Hebrews 4:12.) Isaiah said that Jehovah had made his “ mouth like a sharp sword.” (Isaiah 49:4) The words proceeding from the Lord’ s mouth would not only comfort and instruct the saints, but would also terrify and destroy the ungodly. Through a prophet Jehovah said: “ I have slain them by the words of my mouth.” (Hosea 6:5.) Paul said that Jesus at his coming would slay the lawless one “ with the breath of his mouth.” (2 Thessalonians 2:8.) The word “ sharp” indicates the penetrating power of Christ’ s words, while the two-edged nature represents the thoroughness of its work. Revelation 1:16 ---and his countenance was as the sun shineth in his strength. —The hair, eyes, mouth, and voice have already been described. This expression is evidently intended as a general description of his appearance; it was as the sun in its full strength and not obscured by any clouds. It was probably like his appear­ance on the mount of transfiguration. (Matthew 17:2.) The entire description most appropriately presents the majesty, pow­er, and authority of Jesus to make the revelation intended, and most solemnly to impress John with the necessity of giving heed to what was revealed to him. Revelation 1:17 ---And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not;—John was overwhelmed by the divine majesty and the suddenness with which the vision came. Losing consciousness, he fell as one,, would who was really dead. The overpowering influence of supernatural events was not an uncommon thing. (Daniel 8:18 Daniel 8:27 Daniel 10:9; Ezekiel 1:28; Acts 26:13-14.) John, remem­bering Jesus as he saw him here on earth, probably did not recognize the being in the vision as representing the Lord. The explanation that follows immediately is further proof that he did not at first know who was represented by the vision. Laying his right hand upon John was doubtless for the purpose of raising him up. Compare Dan. 8: 18. The command to “ Fear not” was intended to give John assurance to hear what would be revealed to him. Once Jesus gave a similar command to his apostles, saying, “ It is I; be not afraid.” (Matt. 14: 27.) In the midst of manifestations of divine power man needs assurance from God to calm his fears. Jesus gave it when he was here in person (Luke 9: 34, 35); his words supply the same assurance now (Iieb. 6: 18-20). Revelation 1:17 ---I am the first and the last, Revelation 1:18 ---and the Living one; and I was dead, and behold, I am alive for evermore,—Alpha and Omega, which mean the first and the last, probably refer to God in verse 8; here the words first and last clearly refer to Christ. They declare his existence from eternity which is also asserted by both John and Paul. (John 1: 1, 2; Col. 1: 16, 17.) If of eternal existence, John could well afford to depend implicitly upon his word and power; hence no reason why he should fear. Referring to Christ as the “ Living one” means he was in his very nature the source and fountain of life. Jesus said: “ For as the Father hath life in himself, even so gave he to the Son also to have life in himself.” (John 5: 26.) Saying that he had been dead, but was now alive effectively identified the one represented in the vision as the Lord. This was evidence that John’ s faith in the Lord’ s res­urrection had been no delusion. Jesus had died once, but never could die again. This should remove all fear and give perfect assurance that he is able to fulfill all his promises. Revelation 1:18 ---and I have the keys of death and of Hades.—Hades is a Greek word and means the “ unseen.” It refers to the state between death and the resurrection, the place of abode of dis- AND SYMBOLS Rev_1:19-20 Revelation 1:19 ---Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter;—In verse 11 is the general command to write what he saw; in this verse the command is repeated with more defi­nite instruction about what was to be written. He was to record what he had seen— the initial vision described in verses 12-18. This would show' by what power and authority he wrote. The things “ which are” would include the state of the seven churches then, which necessitated the instructions and rebukes found in the second and third chapters. Of this fact the contents of these chapters is sufficient proof. The things which were to come to pass “ hereafter” must mean the future events from the time that John wrote. They are presented in the symbols found in chapters 4 to 22. The contents of these chapters furnish proof of this fact. That the things recorded in this third division extended into the future is evident be­cause the last two chapters of the book unquestionably describe the final judgment and the heavenly state. Of course the symbols used to portray the future events were given to John in visions that came after he received the command to record them. Revelation 1:20 ---the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks.—The word mystery does not mean something that cannot be understood, but something that is secret, hidden, or will not be understood, till its meaning is revealed. To find the hidden thing or make known the secret means that the symbols were to be explained. When the explanation was given the symbols were understood and the mystery known. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.— John was told that the seven candlesticks “ are seven churches.” This language means that they represent or denote seven churches. Without this explanation the candlesticks would have been an unrevealed mystery, for it is evident that the word is used symbolically. A candlestick is intended to give light. Nothing is more cer­tain than that God’ s people, individually and as congregations, are to be light bearers. Jesus told his disciples that they were “ the light of the world (Matthew 5:14); Paul told the Philippians that they were “ seen as lights in the world” (Philippians 2:15). Since Jesus is the light of the world (John 8:12), and is repre­sented in this vision as being in the midst of these seven churches, the light shed abroad by the churches came from him. He alone supplies the true light; faithful congregations reflect it to those about them. The seven stars are called the “ angels of the seven churches.” There is much difference of opinion regarding the proper appli­cation of the word “ angels” in this instance. As a word it means “ messenger” and would appropriately apply to any kind of messenger, heavenly or human. In the Old Testament it referred to either priest or prophet. (Mai. 2: 7; Haggai 1:13.) It also referred to John the Baptist who announced the coming Messiah. (Mai. 3: 1; Matthew 11:7-10.) In the cases being considered it must refer to beings to whom these short letters were addressed and by whom the) would be delivered to the churches, not to heavenly angels. .Addressing “ the angel” (sin­gular number) of each individual congregation is the reason for such divergence of views among commentators. The angel could not refer to the modern denominational “ Bishop,” exercising authority over a diocese, for “ the angel” of each congregation is addressed. Elders, bishops, and pastors are words referring to the same class and each congregation had a plurality. ( Acts 14:23.) There is no scriptural authority for any elder or bishop having pre-eminence over his fellow elders. Without reference to the various views in detail, the following seems most probable as well as in harmony with known Bible teaching. Seven candle­sticks represent the seven congregations; each candlestick (sin­gular) must therefore represent one congregation. But the con­gregation is made up of a plurality of individuals. In like man­ner, as the eldership is made up of a plurality of persons, the star— angel— of each congregation may mean the whole eldership, the word being used collectively to describe the medium through which the messages would be delivered to the congregation. The position of the elders collectively as teachers and shepherds of the congregation lends much plausibility to this view. It can do no violence to any true scriptural teaching. The value of the seven letters, however, will not be affected by any failure on our part to determine with certainty the proper application of the word “ angel” here. No plain facts regarding the apostolic churches must be set aside by any fanciful interpretations.Revelation Chapter OneVerse 1 THE (Revelation 1-3) Revelation 1The predominating thought in this chapter is that of the exalted and glorified Christ amidst the congregations of his church, his constant attendance with them and concern for them being represented in this chapter as a fact connected not merely with the salvation of people, but especially with the execution of judgment, not merely upon the church alone, but upon all people. The judgment is the theme of Revelation, and that subject is stated in the master-sentence of the whole book in Revelation 1:7. In the first paragraph (Revelation 1:1-3), the writer introduces himself, states the nature of what he is about to write, and pronounces a double beatitude upon those who read, and upon those who hear and keep the words of the prophecy. The second paragraph (Revelation 1:4-8) contains the salutation to the original recipients of Revelation and a noble doxology in which appears the grand thesis of the whole book. The third paragraph (Revelation 1:9-20) has the introductory vision of the Christ glorified, the details of which strongly emphasize his character and office as the Judge of all people. The Revelation of Jesus Christ, which God gave him to show unto his servants, even the things which must shortly come to pass: and he sent and signified it by his angel unto his servant John.(Revelation 1:1) The Revelation of Jesus Christ ... Although the primary meaning of this phrase regards the source of the prophecy as having come from God through Jesus Christ, it is also true in the extended sense of being a revelation of the Son of God in his capacity as the judge appointed by the Almighty God himself and divinely commissioned to "execute judgment" (John 5:27). The word "Revelation," capitalized in the text, was so rendered in order to indicate the word as the title of the prophecy. It is translated from a Greek word [@apokalupsis], from which also comes the similar English word given to the book and also applied to a whole field of similar writings. It means "an unveiling." The things which must shortly come to pass ... Scholars generally assume that this means: (1) either that all of Revelation was fulfilled within a very short time after John wrote, or (2) that such events as "the thousand years" and the final judgment were mistakenly believed by the apostle to lie in the near future. We simply cannot believe that either proposition is true. Caird declared that all of the events John prophesied were "expected to be accomplished quickly in their entirety."[1] Even the respected Foy E. Wallace, Jr., wrote that, "The word "shortly" denotes immediacy; the events applied to them, not to centuries after their time, and even yet to come.[2]The objection to the view in (1) is twofold: first, many of the events foretold in Revelation, notably the final judgment, did not take place "shortly"; and secondly, it is incorrect to suppose that the holy apostles of Christ erroneously "taught" that the end of all things would occur soon. It may be freely admitted that they may indeed have been mistaken in thinking such a thing; but, in fairness, it must be admitted that none of them either implied or declared the Second Advent to be an event in the immediate future. The statement before us teaches no such thing. The meaning of it is the same as when Jesus said, "The kingdom of God is at hand," meaning that the "beginning of it" was near at hand. Furthermore, the declaration of John in 4:1 that some of the things he prophesied were to "come to pass hereafter" categorically refutes such views. Regarding the view in (2), we heartily agree with McGuiggan who said: The claim is made that the early church believed that the second coming was near in time; but this is just not true. They may have lived aware of the possibility of his coming soon, but that they believed he was coming soon is not at all established by the New Testament.[3]Furthermore, such a figure as reigning with Christ "a thousand years" could not possibly have been written by one who believed the end of the world would occur in a few weeks. No matter what view of the prophecy is taken, the extensive treatment of the Second Advent and accompanying judgment of all mankind absolutely forbids the notion that all of this great prophecy has already been fulfilled. There are some who delight in attributing ignorance and misunderstanding to the New Testament writers, using their false interpretation of this verse to bolster their opinions. For a more thorough refutation of the false view that the apostles all expected the speedy return of Jesus, see in my Commentary on 1Thessalonians, pp. 18-20. Signified it by his angel ... The use of angel (singular) here is strange, especially in view of the fact that a number of angels are seen in the course of the Revelation. Lenski's explanation of this has the ring of truth: Such singulars are at times generic. "His angel" does not necessarily mean only one and the same angel. Any angel, now one, now another, would be Christ's (and God's) angel ... that conferred the commission on John.[4]Unto his servant John ... The only person who ever lived in the first century, speaking with the great authority evident in Revelation, who could possibly have identified himself in these words, was the holy apostle John, the son of Zebedee, and author of the fourth Gospel and the three Johannine epistles. As Hendriksen expressed it: We are thoroughly convinced that there was only one John who did not need to add "the apostle", for the very reason that he was the apostle! Besides, he does not call himself "the apostle" because he (in this book) wrote in his capacity as a seer (or prophet).[5]Further comment on the authorship of this book is in the introduction. [1] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 12. [2] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 63. [3] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: William C. Johnson, 1976), p. 32. [4] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 31. [5] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956). Verse 2 Who bare witness of the word of God, and of the testimony of Jesus Christ, even of all the things that he saw.Some interpreters of this verse have found a reference to the gospel and John's testimony there; but the final clause appears to define the testimony as that contained in this prophecy. Of the word of God ... This is the great affirmation here. It declares the Book of Revelation to be indeed and in truth the word of God, given by the Father to Christ, and by Christ to John, who in turn delivered it to the churches. This is the very loftiest claim that possibly could be made upon behalf of this sacred writing. Of all things that he saw ... The one verb saw embraces also the things which John heard in the course of his seeing the visions. Verse 3 Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things that are written therein: for the time is at hand.It was noted above that "shortly come to pass" cannot be applied to all that is revealed in the prophecy; but the last clause here surely indicates that some of the events foretold would soon occur, the very imminence of them leading to this double beatitude which was to be heeded by the persons who originally received the epistle. Regarding the events which were indeed imminent, the great persecution about to break forth against the Christians was most certainly one of the things in view. "There is general agreement that John expected persecution of the church by the Roman Empire."[6] Frank L. Cox noted that, "This is the first of seven beatitudes in the book, the other six being found in Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, and Revelation 22:14."[7] Regarding this one, Beasley-Murray wrote: The blessing invoked is on the one reading aloud to the congregation and on those hearing and observing that which is enjoined. There are two classes here, not three, the last two participles being governed by one subject.[8]The words of this prophecy ... Although the book is called "Revelation" in Revelation 1:1, it is here also called "this prophecy," a title for it which appears five other times in Revelation 19:10; Revelation 22:7;Revelation 22:10; Revelation 22:18; and Revelation 22:19. [6] G. B. Caird, op. cit., p. 12. [7] Frank L. Cox, Revelation in 26 Lessons (Nashville: The Gospel Advocate Company, 1956), p. 2. [8] G. R. Beasley-Murray, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1280. Verse 4 John to the seven churches that are in Asia: Grace to you and peace, from him who is and who was and who is to come; and from the seven Spirits that are before his throne.To the seven churches ... It is evidently John's preference for the number seven that lies behind this book's being directed to only seven congregations, because the New Testament names others in the same province, namely, Troas, Colossae and Hierapolis. Among the Hebrews, this was a sacred number often used to symbolize the whole or the completeness of something. Thus, the interpretation of these seven standing for all of the congregations of Christ throughout the world would appear to be correct. "It is certain that while the book is addressed to a limited circle of Asian churches, the author's purpose was to reach beyond these to all the churches throughout the world."[9] The evidence of this universal destination of the book is found in the repeated injunction, "He that hath an ear, let him hear what the Spirit saith to the churches." Of Asia ... In the New Testament, Asia always means the Roman province located in the western part of what is now known as Asia Minor, with a possibly wider meaning in Acts 2:9. Grace to you and peace ... Greetings similar to these are found in nearly all the New Testament epistles, especially those of Paul. From him who is and who was and who is to come ... The Greek words from which this is translated are literally, "The BEING and the WAS and the COMING."[11] There are many examples of such awkward grammar in this prophecy; but "(They) are not due to ignorance of Greek construction, as shown by the predominantly correct uses in the book."[12] This title of God is essentially that of Exo 3:14, "I AM who I AM." Christ also used this title of himself in Mark 6:50; Mark 13:6; Mark 14:62, and in John 6:35; John 8:12;John 10:7; John 11:25 and John 14:6. And from the seven Spirits that are before his throne ...; Isaiah 11:2 has this: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. There are seven titles of the Holy Spirit in this passage from Isaiah, and from very early times this reference in Revelation has been associated with it. "It denotes the Holy Spirit in the plenitude of his grace and power."[13] The decisive reason for this interpretation was given by Hinds: "It is used in the salutation in direct association with God and Christ, and a blessing is invoked from the three."[14][9] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 423. [11] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 337. [12] Isbon T. Beckwith, op. cit., p. 424. [13] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 634. [14] John T. Hinds, A Commentary on Revelation (Nashville: Gospel Advocate Company, 1962), p. 20. Verse 5 And from Jesus Christ, who is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood.Jesus Christ who is the faithful witness ... There is a powerful New Testament emphasis upon the faith of Jesus Christ, as in Paul's writings, especially in Galatians 2:16 Galatians 2:20 Galatians 3:22; Romans 3:22 Romans 3:26; Ephesians 3:12;Philippians 3:9; etc. There is a false impression that since Christ was deity incarnate he did not need to have faith; but in our Lord's humiliation as a man, faith in the Father was his predominate characteristic. All hope of salvation rests ultimately in the faithfulness of our Lord Jesus Christ. He was the faithful witness in the sense of delivering accurately to mankind the word and the commandment which the Father gave him on behalf of humanity. The firstborn from the dead ... The New Testament records the resurrection of Dorcas, the daughter of Jairus, Eutychus, the widow's son at Nain, and that of Lazarus in addition to the resurrection of Christ. In addition, there were "many of the saints" who came out of their graves following the resurrection of Christ (seven resurrections). In what sense, then, is Christ the firstborn from the dead? He alone came back from death never to die again; and besides this, there is the inherent significance of his being the first of many to triumph over death. As Beckwith put it: "The language implies the future resurrection of the saints."[15]The ruler of the kings of the earth ... Christ is here spoken of as the possessor of all power and authority, fully in keeping with the Saviour's words, "All authority in heaven and upon earth has been given unto me" (Matthew 28:18). It should be noted that this authority belongs to Christ in the present time and perpetually. He is not planning to start ruling at some future time; he rules now! A great deal of the misunderstanding of this prophecy, as well as of the whole New Testament, derives from a failure to take account of this tremendous truth. Many have difficulty believing that Christ rules now; because, as they say, the world is in such a dreadful mess. However, the world was in a dreadful condition in the days of Nebuchadnezzar, who had to eat grass with the beasts of the field for seven years to learn that "The Most High rules in the kingdom of men" (Daniel 4:25). As for the reason why God's rule permits such atrocious wickedness on earth, it is clear enough that God permits it because it is in keeping with his purpose. The reign of Christ now in this present time will be more extensively treated under the "thousand years" interpretation (Revelation 20:2). There is no way in which this student of the Lord's word can accept such a declaration as that of Hal Lindsey, who wrote: "Even though Christ has the right to rule the earth, he isn't exercising this authority over kings and kingdoms at this time."[16] If Christ is not exercising his authority, how can the church receive his promise that Christ will be with us "even unto the end of the world" (Matthew 28:18-20)? Yes, despite the inability of some to see and recognize it, Christ is ruling now and will continue to rule until the last enemy is destroyed (1 Corinthians 15:25). Unto him that loveth us, and loosed us from our sins by his blood ... Of significance are the present tense (loveth) and past tense (loosed), showing that Christ's love is continuous, and that the redemption mentioned is a past accomplishment. Since it is an undeniable truth that Christ keeps on saving the saved until at last they are saved eternally in heaven, it is evident that the initial salvation in conversion is the redemption that John had in view here; therefore, the KJV rendition of this as "washed us" is likewise correct. On what the scholars consider sufficient textual evidence, this was changed to "loosed us" in subsequent versions. The Greek words for these two expressions are almost identical in appearance; and, furthermore, it is immaterial exactly which is the original reading. As Hinds said: Both words state true facts. That Christ washes us, cleanses us, through the merits of his blood is unquestionably true, as stated in Revelation 7:14. But by Christ's blood we are loosed from our sins also.[17]The passage in Revelation 7:14, as well as the overtones of the whole context, incline us to accept the opinion of Carpenter: "The general tone of thought would lead us to prefer "washed" as the true reading."[18]The slavish following of certain preferred manuscripts is not necessarily an infallible method of determining accuracy. [15] Isbon T. Beckwith, op. cit., p. 428. [16] Hal Lindsey, There's a New World Coming (California: Vision House, Publishers, 1973), p. 26. [17] John T. Hinds, op. cit., p. 22. [18] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1939), p. 535. Verse 6 And he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen.And he made us ... a kingdom ... priests unto his God and Father ... The first step in understanding this passage is to get rid of the two verbs in the future tense that have been added to the passage by the translators. (Note the italicized words in the ASV text.) There is a world of difference in the statements, "God made us a kingdom" and "God made us to be a kingdom." John was not writing of what Christians were to be, but of what they already were. Beckwith, like many others, applied these words to the future, saying that, "The reference is not to the saints as forming the kingdom which Christ now rules."[19] The teaching of the entire New Testament, however, makes it absolutely certain that Christians are now in Christ's kingdom (Colossians 1:13), the precise terminology of this verse being found in Paul's words there. This passage reflects Exodus 19:6, where it is revealed that God's purpose for Israel was that, "Ye shall be unto me a kingdom of priests." 1 Peter 2:9 is also parallel to this. Therefore, our text means that, "Christ has made us a kingdom, each member of which is a priest unto god."[20] This is not some far-off thing that will happen in some so-called millennium; it is the status of things now in Christ's church. As Earle said, "This is not only a great privilege, but a great responsibility."[21] All the members of Christ's kingdom, which as far as we are concerned is synonymous with his church, should be constantly engaged in offering up the spiritual sacrifices appropriate for a kingdom of priests. For a list of the sacrifices, as outlined in the New Testament, see in my Commentary on James, pp. 196-198. The glory and the dominion ... John here breaks into a noble doxology, using words which imply the present and eternal dominion of the Son of God. The New Testament doxologies invariably ascribe the same power, honor, and glory which belong to God to his Son, Jesus Christ. See Revelation 5:12-13; Revelation 7:10; 2 Timothy 4:18; Hebrews 13:21; 1 Peter 4:11; 2 Peter 3:18; and Jude 1:24. [19] Isbon T. Beckwith, op. cit., p. 429. [20] R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, "International Critical Commentary" (Edinburgh: T. and T. Clark, 1920), p. 16. [21] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 474. Verse 7 Behold he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Even so. Amen.This is the topic-sentence of Revelation, a great deal of which relates to the final judgment, an event mentioned at least seven times in the prophecy; and these are not seven different kinds or occasions of judgment, there being only one judgment day, the final and awesome event that shall conclude the dispensation of grace, see the resurrection of the dead and the assignment of every man's destiny, and bring the redeemed into their eternal habitations. It will occur at the Second Advent of Jesus Christ our Lord. Behold he cometh with the clouds ... These words apply to the Second Advent, as in Matthew 24:30;Mark 14:62; Acts 1:9-11; and Mark 13:24. Every eye shall see him, and they that pierced him ... There is no connection between this and the passage in Zechariah, except that the terminology is similar, the great difference being that in the Old Testament their looking upon the one who was pierced, and mourning, was grief for the pierced one, not grief for themselves, as is clearly indicated here and in Matthew 24:30, which words John evidently had in mind when this was written. To understand exactly the object of the mourning here, one should readRevelation 6:15-17. See Zechariah 12:10 to Zechariah 13:1. All the tribes of the earth shall mourn over him ... This clause, along with the preceding "'every eye shall see him" indicates the final judgment, that being the only occasion when all the tribes of earth and every eye (that is, every man) shall behold the Christ. And they that pierced him ... Even the generation that crucified Christ will not be exempt from confronting him in the final judgment. The mourning here mentioned will be due to the startling realization on the part of the wicked that the whole course of their lives has been wrong. The atheist will suddenly know that God is a reality. The proud, the arrogant, the thoughtless, the sensualist, the materialist, and all who have lived as if there were no God shall be summoned to a judgment which they have never allowed as even possible. The mourning of people in that circumstance will surpass any possible description of it. And the mourning will not be "over Christ" in the sense of their grieving for what was done nearly two thousand years ago TO HIM(how could people even imagine such an interpretation?). No, their grief will be for themselves. The Second Advent will be bad news indeed to the vast majority of mankind. Verse 8 I am the Alpha and the Omega, saith the Lord God, who is and who was and who is to come, the Almighty.Who is the speaker in this verse, Jesus Christ, or God the Father? In view of the eternal power and authority of Christ, already stressed, it would appear that John is here emphasizing the Deity of Christ. Earle quoted Plummer as being of that opinion and also pointed out that J. B. Smith gave extensive quotations to show that all of the ancients attributed these words to Jesus Christ.[22] In a sense, of course, it makes little difference, because the same things are true of Christ that are true of God the Father. It makes for better unity in the passage to ascribe Revelation 1:8 to Christ. Alpha and the Omega ... These are the first and last letters of the Greek alphabet, and are here used figuratively to stand for the entirety of anything. Such a comparison seems to have existed for ages. The Hebrews said of Abraham that, "he kept the law from Aleph to Tav (first and last letters of the Hebrew alphabet). "From A to Izzard" was a colonial proverb in America with the same meaning. ("Izzard" was an early American name for the letter Z). Plummer pointed out that the use of this figure is progressively expanded in Revelation. Note: Alpha and Omega (Revelation 1:8). The Alpha and the Omega, the beginning and the end (Revelation 21:6) The Alpha and the Omega, the first and the last, the beginning and the end (Revelation 22:13). Since the usage of this expression in subsequent passages of Revelation undoubtedly refers to Christ, there is no good reason why it should not be applied to him here. Who was and is and is to come ... See full comment on this under Revelation 1:4. The Almighty ... Scholars make a big point out of this word's being one of the "the Septuagint's renditions of Yahweh Sabaoth, the Lord of Hosts"[23] but there is no reason for not applying it also to Christ who was prophetically designated as "The Mighty God, The Everlasting Father" (Isaiah 9:6). That this is indeed a proper and appropriate title of Jesus Christ will vividly appear in subsequent chapters of this magnificent prophecy. Throughout the New Testament, Jesus is often referred to as God. For more complete elaboration of this see in my Commentary on Hebrews, p. 31. Furthermore, he himself used the Old Testament "I AM" no less than eight times. See under Revelation 1:4. Also, of those eight New Testament usages of the "I AM" title for Jesus Christ, five of them are in the gospel of John; and the appearance of two more such usages here in the first chapter of Revelation emphasizes the close correspondence between it and the other Johannine works. The same mind lies behind all of them. [22] Ralph Earle, op. cit., p. 477. [23] G. B. Caird, op. cit., p. 19. Verse 9 THE GREAT VISIONI John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus.I John ... See introduction for comment on the authorship of Revelation. Although an apostle, and possibly the last surviving apostle, he here identified himself with his readers as their brother and a fellow-member of Christ's kingdom. All of the sacred writers hesitated to flaunt their authority; and even Paul, who, in a sense, was compelled to do so by circumstances, proclaimed himself the chief of sinners and the least of saints. Partaker with you in the tribulation and kingdom and patience ... "These are a present experience and possession"[24] of John and his readers. As Lenski put it: "We (Christians) are the kingdom, in it, partakers of it, lifted to royalty in it!"[25] All theories that deny the present existence of the kingdom of Christ are contrary to the New Testament. Which are in Jesus ... It is surprising that Moffatt would perceive this as primarily "A Pauline concept."[26]While true enough that Paul did stress this conception, it surely antedates him. All of the New Testament authors wrote of it, and it goes right back to Christ himself who gave the analogy of the true vine in John 15. This corporate conception of Christ's kingdom as being composed of those who have been baptized into Christ dominates the New Testament. The kingdom itself, as stated in this verse is "in Jesus." Those who are "in Jesus" are the kingdom. The New Testament knows nothing of some far-off time when the kingdom will come. It is a present reality. The thousand years' reign with Christ is going on right now, and has been going on, since the first Pentecost following the resurrection of Jesus Christ. Christ is reigning and will continue to reign until all enemies are vanquished. His holy apostles are reigning with him (Matthew 19:28). This reign is identified in Matthew as occurring during the times of "the regeneration," that is, the times of the new birth, meaning that it is going on right now. As for the saints reigning with Christ, John includes his readers in this very passage as being fellow-partakers with himself in the kingdom of Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 1:2. Who is a pronoun that stands for John in the preceding verse and he is the writer of this book. Bare record means he is making a record of what tie saw, which was according to the testimony of Jesus Christ. It is also the word of God because he gave Christ the authority to make the revelation known to John by an angel. Comments by Foy E. WallaceVerse 2 (4) The witness of the visions.1. "Who bare record of the word of God"--Revelation 1:2.The word of God, to which John was to be the witness, was the message of the revelation itself, the word which God gave unto Jesus Christ (verse 1) at this time and in this apocalypse, not the word of God which had already been preached by the other apostles or that which was in the general epistles. This was the word of God in the special sense, belonging to the special message, for the special time. These were the special things which Jesus Christ signified to John, which did not belong to the revelation of the gospel contained in the other epistles. It was an apocalyptic revelation to the churches that were on the threshold of their peril--in that period called the hour of trial. 2. "And of the testimony of Jesus Christ"--Revelation 1:2.As previously intimated, this is a specific reference to the testimony of Christ to John, not John's testimony of or concerning Christ. It was the testimony of this apocalypse, as stated in the first line of the first verse, the testimony of Jesus Christ. 3. "Even of all things that he saw"--Revelation 1:2.Thus it is that both the word of God and the testimony of Jesus Christ refer to the things that John saw, of which John bare record, not the past witness of the word which all the other apostles had made, nor the testimony of Christ in the sense of the gospel which they had preached. It was the word of God and the testimony of this apocalypse only of the things to which John was bearing witness and of which he was making a record. Revelation 1:2 --- who bare witness of the word of God, and of the testimony of Jesus Christ, even of all things that he saw.--This language shows that John regarded himself simply as a witness of God's revelation. In general God's word means any declaration or truth coming from him. But here he means that John was giving a true record of the things recorded in this book. This is evident from the explanatory clause "even of all things that he saw." Of course, John was a witness of the things he had seen in the personal ministry of Christ. (John 19:35 John 21:24.) The "testimony of Jesus Christ," as indicated in verse 1, was the witness that he bore to the word of God; or, that this revelation came through Christ and was delivered by John. Revelation 1:3. Blessed means happy and it is said of those who read the words of this prophecy or book. But the blessing is not on those who read it only, but they also must hear it which means to give heed to it. The writer does not stop there but adds the condition that they shall keep ( "observe"--Thayer) them. These three significant terms certainly do not agree with the notion that the book of Revelation is one to be ignored by Bible students. Time is at hand. That is, the general program that was to extend down through the centuries was soon to begin. Comments by Foy E. Wallace(5) The admonitions of the visions.1. "Blessed is he that readeth and they that hear--Revelation 1:3.This is, first, a reference to the person whose task it was to explain the visions, designated as he that readeth; and second, to the auditors assembled to receive it, as they that hear. As previously mentioned, there were specially endowed teachers, spiritually gifted men, in all of the churches (1 Corinthians 12:1-31), who could read and decode the revelation that was signified. The language of verse 3 indicates the need of the explanatory reading. 2. "The words of this prophecy"--Revelation 1:3.These words were prophetic in the sense of being visional. In this use of the word prophecy, it was apocalyptic only of things already beginning to occur. It was not the foretelling of far future events not connected with the experiences of his servants to whom and for whom the apocalypse was delivered. 3. "And keep those things which are written therein" --Revelation 1:3. The manifest meaning of this phrase is that his servants should remember the signified portents, and the monitory exhortations of the visions, for they would come within the experiences of their own time. 4. "For the time is at hand"--Revelation 1:3.There can be no reason to assign any other meaning to this phrase at hand than that which it had in the announcement of John the Baptist that the kingdom of heaven was at hand (Matthew 3:2), or of Jesus that the kingdom of God was at hand (Mark 1:14-15). The language and the context of it can mean only one thing--that these events were imminent. The sole reason for the admonition to read and hear and keep the things signified is stated in the clause of this verse: for the time is at hand. If the things written therein pertained to the remote future rather than to the immediate future, there was no application for such a warning. Revelation 1:3 ---Blessed is he that readeth, and they that hear--In that early time copies of the sacred writings were scarce and doubtless much truth was imparted through public readings. Many think the language here refers to that custom, because he that readeth and they that hear imply that one read while many listened. This did not exclude individual and private reading ; but, since the other was probably more common, the blessing was pronounced on both reader and hearers. No special blessing is mentioned, but there are always benefits to come to those who are obedient. Nothing is more conducive to hearty obedience than a faithful hearing of God's word. the words of the prophecy,--The word "prophecy" here is synonymous with "Revelation" in verse 1 and the "things saw" in verse 2. It is 'used in its narrow sense of disclosing future events, for the main part of the book is devoted to such matters. John did not say that all who read the book would understand it, for that is not true of any part of the Bible written in literal language. But there would be no point in saying a blessing would come to those who heard it unless some degree of understanding were possible; at least enough to make the study profitable. and keep the things that are written therein: for the time is at hand.--To keep things written meant that they should not forget what related to the future as a matter of encouragement and warning, and they should obey any duty that the book required. Present-day Christians should maintain the same attitude toward the teachings of this divine volume. It came from God through Christ and was delivered through an inspired apostle. No book of the Bible has stronger claims for its authority. Disobedience is inexcusable when God speaks. Since the visions presented to John unquestionably cover a long period of time, the expression "at hand" cannot mean that the completion of all the events was near. The thought must be then that the things that were to come to pass would begin to transpire in a relatively short time. "At hand" should be understood in the same sense as "shortly," verse 1. Revelation 1:4. Let the reader note the statements at the close of General Remarks, which show that the three chapters will be given before the symbolical part of the book begins. They will consist of letters or epistles sent to a group of churches not far from where John was in exile. The seven churches does not mean there were no others in that territory for there were several. It means as if it said "write to the seven that will be named." The number seven was regarded as of special significance in old times, so that it came to be used as a symbol of completeness in many instances. Smith's Bible Dictionary says it was so regarded even among the Persians, Greeks, Indians and Romans. Doubtless the seven churches selected were representative of the general condition in the brotherhood at large, and hence the letters written to them may serve as important instruction for the congregations everywhere and at all times. Asia is a small province in what was known as Asia Minor until late years. It was one of the districts to which Peter addressed his first epistle (1 Peter 1:1). The familiar salutation of grace and peace is given and it is from the same source. However, it is stated in different words, namely, from the One who is, was and is to come. This means that God always was and always will be. Seven Spirits. Paul says there is "one Spirit" (Ephesians 4:4), so the term is figurative and used in the sense of completeness as symbolized by the number seven. This unit of seven Spirits is before the throne because the Spirit has always been an agency of God and Christ in carrying out the divine plans, and it would be appropriate for it to be always near at hand to receive orders. Comments by Foy E. WallaceVerse 4 II THE (Revelation 1:4-8) (1) The salutation of John to the churches.As John was known to them all, familiar by name and person, it was not necessary to distinguish himself from others by any descriptive titles or designations, such as an apostle of Christ. The use of the word apostle as introductory to the epistles of Paul had a specific reason, to affirm his apostolic credentials which Judaizers had attempted to discredit. No such circumstances existed with John, and he simply said John to the churches. If the author of Revelation had been another John than the apostle, some descriptive appellation would have been required for identification. (2) To the seven churches.The claim that seven dispensations are indicated by seven letters to seven churches, covering all Christian centuries, is reversed by the factual character of the names and the events corresponding in date to the period of the apocalypse. Though addressed to the seven churches in the Asian provinces of Mysia, Lydia, Caria and Phrygia, its contents would apply to all the early churches, as did the teaching in the apostolic epistles. The Asia of these churches is generally considered to be where John went after the martyrdom of his brother James (Acts 12:2-3), which was said to be "pleasing to the Jews," and which connects with the Jewish persecutions belonging to the apocalypses of Revelation, and with John's association with the seven churches of this Asian region. The geographical designation of the text, in Asia, does not include the continent of Asia, nor the whole of Asia Minor, but rather a small Roman province in the west coastal part of Asia Minor, of which Ephesus was the capital, and which included the lesser provinces named. A look at the map will settle this point in the minds of the reader who is geographically interested. (3) From the eternal God and the living Christ. 1. "From him which is, and which was, and which is to come"--Revelation 1:4.This sublime statement refers to God, and the description which is, and which was affirms his eternal Being; and which is to come has reference to his predicted judgments and events. 2. "And from the seven spirits which are before his throne"--Revelation 1:4.The seven spirits are a designation of the spirit of each of the seven churches, having already been described as seven golden candlesticks, and later referred to (Rev. 4:50 as seven lamps before his throne. Thus the seven spirits before his throne are identical with the seven lamps before his throne. It is the continuation of the apocalyptic aspect of the seven-branched lamps (or candlesticks) which represented the seven churches, and being before his throne signified a unison with God and Christ in these salutations. Revelation 1:5. The faithful witness does not imply there are no other witnesses who tell the truth since we know there are many. We therefore must take this to mean that Jesus was the bearer of testimony for God in a preeminent degree. First begotten of the dead to die no more (Romans 6:9). Prince of the kings of the earth. All power in heaven and in earth was given to Christ (Matthew 28:18) thus making Him a Prince above all. Jesus showed his love for men by giving his blood for their cleansing. Comments by Foy E. Wallace Verse 5 Revelation 1:5 3. "And from Jesus Christ, who is the faithful witness" --Revelation 1:5.It was Jesus Christ who had borne witness to the truth of his Sonship before Pontius Pilate, as mentioned in 1 Timothy 6:13. And he was associated with God in the salutatations to his servants who were on the brink of that hour of trial, which would bring death to them, for the same confession before men that Jesus had made before Pilate. 4. "The first begotten of the dead"--Revelation 1:5.The language here does not affirm that Jesus was the first person to be raised from the dead, for several names can be mentioned who were miraculously raised up out of their graves, by the prophets of the Old Testament, and by Jesus and Peter in the New Testament, all of which were for the purposes of divine demonstration. They were not resurrected to die no more, but returned to corruption -therefore they were not begotten of the dead. To him alone, who conquered death by a resurrection to die no more, belongs the title, the first begotten of the dead. 5. "The prince of the kings of the earth"--Revelation 1:5.The four appellations together accentuate first, who he was, and second, what he was, from whom this message came. 6. "Unto him that loved us, and washed us from our sins in his own blood"--Revelation 1:5.The release from sins as the result of the shedding of his own blood, represented here as the element in which the sins of man are washed away, is the heart of the remedial plan. Revelation 1:6. Made us kings and priests. The word kings is from and I shall quote the definitions of a number of lexicons as follows: Greenfield, "A king, monarch, one possessing regal authority." Robinson, "A king." Thayer, "Leader of the people, prince, commander, lord of the land, king." Groves, "A king, monarch, sovereign, prince, chieftain." Donnegan, "A king." Hickie, "A king." I have quoted thus extensively because there is a tendency upon the part of some to deny that Christians should be called kings since Christ only is king. Yet it is freely admitted that Christians are priests although Christ is our priest also. There should be no difficulty on this point, for Jesus is High Priest, while Christians are inferior priests under Him. Likewise they are inferior kings under Christ who is "King of kings and Lord of lords." Peter says Christians are a royal (kingly) priesthood (1 Peter 2:9), and Paul told the Corinthians they had "reigned as kings" and furthermore he would that they "did reign" (1 Corinthians 4:8). Since Christ accomplishes all His spiritual work through the church (Ephesians 3:10 Ephesians 3:12; 1 Timothy 3:15), it is logical that if He is to be a king his servants are to cooperate in the work. That would make them secondary kings acting under their Chief. Glory means grandeur and dominion denotes scope or domain; John ascribes them to Christ to be everlasting. Comments by Foy E. WallaceVerse 6 7. "And hath made us kings and priests"--Revelation 1:6.The God unto whom all members of the church are priests is here affirmed to be his Father, thus ascribing deity to Jesus Christ. The offices of royalty and priesthood are united in the members of the churches, as typified in Exodus 19:6, and finds its spiritual fulfillment in 1 Peter 2:9. The allusions to the "kingdom of priests," in the Exodus passage, was to emphasize that Christ has made us new kings and priests in contrast with what once was but is no more. The church is the kingdom of Christ, and all the members are priests unto God--hence, the church is a kingdom of priests. The Syriac New Testament reads: "And hath made us a priestly kingdom." 8. "Unto God and his Father"--Revelation 1:6.The eternal dominion of God is here pronounced. Although it is Christ who is King, and has made us into a new kingdom and a new priesthood, it was so done unto God and his Father. This was true of the old Israel whose kingdom, though ruled by appointed heads, was unto God; and this universal dominion of God has existed from the beginning as an eternal truth. 9. "To him be glory and dominion for ever and ever. Amen."--Revelation 1:6.The glory and the dominion of God is never ending. He had unlimited dominion in all things of the past; he holds dominion over all things of the present; and he will exercise dominion over all events of the future. The dispensations changed from one age to another, from the old to the new, but the dominion of God remains the same. The things of men and of angels, and of the Son himself, are and ever shall be subservient to God, the Supreme Being and Absolute Ruler of the universe. Revelation 1:7. Behold is a call to attention because something of great importance is about to be said. He cometh with clouds. The two men in white apparel (Acts 1:9-11) announced the same thing, and .lesus also made the announcement before leaving the earth (Matthew 24:30 Matthew 26:64). Every eye shall see him. The fact that the writer next specifies the executioners of Christ as among those who shall sec him proves that it will not be restricted to His faithful followers. That explodes the arrogant heresy taught by a group of materialists that Jesus came but that only they have seen Him, and that is because they are Jehovah's Witnesses. All kindreds shall wail because they will realize that Christ has come to judge the world. But John and all other faithful servants will not wail because they will "love His appearing" (2 Timothy 4 : S). That is why lie exclaims even so, A men; both terms mean virtually the same in effect. Comments by Foy E. WallaceVerse 7 (4) The ominous announcement. 1. "Behold he cometh with the clouds"--Revelation 1:7.The reference here is not to the second advent, or return of Christ, but to the coming events about to be delineated, as in the Lord's reply to Caiaphas, the high priest in Matthew 26:64 : "Thou hast said: nevertheless I say unto you, Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." This high priest would live to see the event here foretold, the fulfillment of which occurred in the figurative coming of Christ in the destruction of Jerusalem, as previously foretold in Matthew 24:1-51, and centuries before by the prophet Zechariah in chapter 14. The prophet referred to the destruction of Jerusalem as "the day of the Lord," and in Matthew 24:1-51 Jesus designated it as his coming. And Jesus told Caiaphas that he would live to witness it. The words behold he cometh are an announcement of warning, a call to expectancy, an alert to the impending developments. The added expression "with the clouds" is not to be literally taken for a material display of his bodily presence. In the description of God's judgment on Egypt, in Isaiah 19:6, the prophet said: "Behold, the Lord rideth upon a swift cloud, and shall come into Egypt." Also, in Ezekiel 38:16, the prophet said that the latter days God would come up against Israel "as a cloud to cover the land." And in Matthew 24:30, Jesus describes the events in the destruction of Jerusalem as "the Son of man coming in the clouds of heaven with power and great glory." This is precisely what Jesus told Pilate that he should see, and it is the meaning of Rev 1:7, pointing to the destruction of Jerusalem. 2. "And every eye shall see him"--Revelation 1:7.Both the impact and the import of the occurring events would be of universal knowledge. The siege and fall of Jerusalem would be known to the entire population of the Roman empire both Jewish and pagan. 3. "And they that pierced him"--Revelation 1:7.The act and the fact here declared refer not merely to the Romans who wielded and thrust the sword into the Lord's body on the cross, but also to the Jews who, through the officials of their nation, had performed the deed. The truth of this statement is affirmed by the officials of the Jews themselves in Matthew 27:25, and it is confirmed by the apostle Peter in Acts 2:23. 4. "And all the kindreds (tribes) of the earth shall wail because of him"--Revelation 1:7.The families of the Jews all over the Roman world are here mentioned. The Gentiles were never referred to as tribes; the tribes belonged to the Jews, who were dispersed into every part of the earth. Yet the events foretold of what would happen to their city and their nation, in Jerusalem and Judea, would become known wherever they were scattered, and all the Jews in every part of the earth would wail over this calamity. They would all mourn over the ruin of their city Jerusalem, and for the destruction of their system of Judaism, and for the overthrow of their theocracy in the demolition of their temple, and for the termination of their Jewish state-their national distinction and existence. And they would wail (or mourn) because of him, for it was in fulfillment of the fearful woes that he had pronounced against Jerusalem and which were figuratively ascribed to his coming. This piercing and mourning were the subjects of the prophecy of Zec 12:9-11; Zechariah 14:1, described as "the day of the Lord." The quotation of the first reference is made in John 19:37. These scriptural applications show that the fulfillment of the coming with the clouds in Revelation 1:7 was accomplished in the events of the fall of Jerusalem. These fulfilling events, at and after the destruction of Jerusalem, have unmistakable bearing on the contents of Revelation, and the period to which it belongs. Revelation 1:8. The pronoun I refers to Christ because he is the one who is to come in the clouds. Alpha and Omega are the first and last letters of the Greek alphabet (the language in which the New Testament was written). It is a figure to indicate completeness, similar to saying a man knows his business "from A to Z." Beginning and ending denotes the same idea as the other figure, the particular words being selected because Christ was present at all of the works of God from the beginning (John 1:1-3; Ephesians 3:9). Is, was and is to come has the same meaning as in verse 4. The Almighty. This phrase belongs primarily to God the Father, but since God is a name for the Deity or Godhead, and Christ is a member of that family, it is proper to ascribe the title to Him also. He is called "The everlasting Father" in Isaiah 9:6, and it can be understood only because of His relation to the Deity. Comments by Foy E. WallaceVerse 8 5. "I am Alpha and Omega, the beginning and the ending"--Revelation 1:8. These are the first and the last letters in the Greek alphabet, and they correspond to the Yea and Amen of the Hebrew equivalent. The one in Revelation 1:7, and the other in verse 8, appear to be an affirmation and ratification of the things about to be signified as being the irrevocable testimony of Jesus Christ. Revelation 1:9. John says he is in the kingdom and patience of Jesus Christ. It is impossible to be in something that does not exist, hence the kingdom of Christ was in existence in John's day; that disproves the heresy of pre-millennialists. Patmos. A number of reference works give a description of this place which agrees in substance. I shall quote from the Rand-McNally Bible Atlas as follows: "Patmos, to which the apostle John was banished. This lies 20 miles south of the island of Samos, 24 miles west of Asia Minor, and about 70 miles southwest of Ephesus. It is about 20 miles in circumference, and is rocky and barren. Its loneliness and seclusion made it a suitable place for the banishment of criminals; and to it the apostle John was banished by the emperor Domitian, near the close of the first Christian century." John says he was in this isle for the word of God, and for the testimony of Jesus Christ. The word for is from DIA, which the Englishman's Greek New Testament translates "because of." In other words, John was banished to this lonely spot as a punishment by the Roman emperor, because of his preaching the word of God. Comments by Foy E. WallaceVerse 9 III THE VISION (Revelation 1:9-18) (1) The place of the vision.The location of the vision was "in the isle that is called Patmos." This island has been described as a small rocky and rugged region off the barren coast of Asia Minor, approximately twenty-five miles from the mainland in the Aegean sea--a gulf of the Great Sea (the Mediterranean), which formed the coastal provinces of Mysia, Lydia, Phrygia and Caria, and in which were situated all the seven churches of Asia, mentioned in the vision. Tradition claims that John was banished by the Roman government and exiled on Patmos. There is no conclusive scriptural evidence nor verified factual history to sustain this traditional claim, and it stands somewhat on the same basis as the Petrine tradition that the apostle Peter once resided in Rome. It is not said in the text, nor necessarily implied in the contents of Revelation, that John was a prisoner on Patmos. If John was a prisoner on Patmos, as Paul was a prisoner in Rome, it is singularly strange, if not unaccountable, that no mention was made of it, and no reference was made to it, by himself or in any other New Testament epistle. (2) The purpose of the vision."For the word of God, and for the testimony of Jesus Christ"-- Revelation 1:9 .The English preposition for in this passage is dia, which Professor Terry states that, by its established usage with the accusative, means for the sake of the word of God and the testimony of Jesus Christ. It gives the ground or the reason for John's presence on Patmos: that the reason for being there was no other than to receive the revelation, that is, for the vision itself--for "the testimony of Jesus Christ" and "of all things that he saw," and not because of banishment and exile. The coupling of the testimony with the vision in verse 2, supports the view that he was there to receive the things that he saw, and that these things were themselves the word of God and the testimony of Jesus Christ, for which he was there. A further evidence of this concept in John's own statement, in chapter 10:11, of his intention to leave Patmos for an active itinerary among the people of many nations, to carry to them in personal evangelism the testimony of this apocalypse. If John had been prisoner in exile, no such liberty existed on which to base such an announcement, for he was imprisoned on Patmos, and his status would have been no different from Paul's imprisonment in Rome. Further comparisons in the context will support the purpose, not the consequence, of the determinative expression for the word of God and the testimony of Jesus Christ. It is worthy of notation here that the similar expressions "for the word of God" and "for the witness of Jesus," in Revelation 6:9; Revelation 20:4, are in another context and carry another connotation, therefore do not warrant the same construction as in Revelation 1:2; Revelation 1:9. In one the testimony was being received; in the other it was being upheld. (3) The companionship of suffering and citizenship. 1. "I John, who also am your brother, and companion in tribulation"-- Revelation 1:9.The common ground of fellowship between John and the members of the Asian churches was not his apostleship. It was the brotherhood relation and the mutual participation in the sufferings existing and anticipated. He was speaking not of the incident of his presence on Patmos, or of imprisonment there, but rather to the threat of the gathering and darkening clouds of persecution, such as mentioned in the letters to Smyrna, Thyatira and Philadelphia; particularly as related to its then present and incipient stage; and as in Hebrews 10:31-39, the portent of the things to come. 2. "And in the kingdom and patience of Jesus Christ" -- Revelation 1:9.The preposition in with the conjunction and--that is, the phrase in tribulation and the kingdom and the patience of Jesus Christ--joins the three together as existing and present. It follows that if John was not in the kingdom then, and if we are not in the kingdom now--then John was not in Jesus Christ then, and we are not in Jesus Christ now. But the apostle, in Colossians 1:13-14, declares that all the Colossians who were delivered from darkness had thereby been translated into the kingdom when they received redemption in Christ. Revelation 1:10. In the Spirit means he was in a spiritual rapture in which he could hear and see things that could not ordinarily be heard and seen. Lord's (lay. The New testament religion has no holy days as did that of the Old. However, the Lord arose from the dead on the first (lay of the week (Mark 16:9), the church was started on the first (lay of the week (Leviticus 23:16; Acts 2), the disciples met on the first day of the week to break bread (Acts 20:7), and the congregational collection of money was made on the first day of the week (1 Corinthians 1 G:1, 2). These facts would give the first day of the week some distinction that is said of no other day. The conclusion is clear that the same day is what is meant by the Lord's day in our verse. As of a trumpet. The comparison is made because that kind of instrument had a vibratory sound that was intense in quality and far-reaching in volume. John does not mean he thought he heard a trumpet, for verse 12 says lie turned to "see the voice." But the voice was so impressive that John likened it to a. trumpet. Heard behind me is significant. By coming up behind John he could hear the voice before seeing the tremendous display of spiritual imagery accompanying it. Comments by Foy E. WallaceVerse 10 3. "I was in the spirit on the Lord's day"--Revelation 1:10.The claim that John was in the spirit means that he was in visional rapture, not in the Holy Spirit, but in the state described of Paul in 2 Corinthians 12:1-21, and of Peter in Acts 10:1-48. As though out of the body, John was in a state in which the external objects and material surroundings were as though they did not exist--he had for the time passed out of the physical world into the spiritual state. This was not the effect of any natural cause, but rather the result of the interposition of supernatural power. The words visions and dreams are not synonymous, and their meanings are not identical, though sometimes they are used indiscriminately in the Scriptures, as in Genesis 46:2; Numbers 12:6; Job 20:8; and Daniel 2:28. In the vision, the subject may be awake, as in 2 Kings 6:17; Acts 23:11; Acts 27:23 --in a state of supernatural ecstasy. But in the dreams through which God revealed his purposes and his will, and in the divine purpose, to him was also imparted the powers of interpretation. The examples of such dreams were numerous, as in Genesis 20:3-6; Genesis 28:12-14; 1 Samuel 28:6; Daniel 2:1-45; and Joe 2:28. This power to interpret was, of course, supernatural and, therefore, the dreams and visions belonged only to the supernatural prophetical and apostolic ages and ceased with them. Since the complete revelation of God's will for the redemption of man and the edification of his church has been delivered, and its inspired documents committed to the apostolic records of the New Testament, there can be no need or reason for their existence, and no confidence can be held in the claims and pretensions of individuals and cults presuming to employ them, and such presumption can only be labelled as false and impious. The verse under consideration states that John was in the spirit on the Lord's day. The preposition on is the same in the Greek as in, and the context must determine the distinction. The use of it here means in the midst of the Lord's day. It is not a reference to the first day of the week, but to the day in which the Lord accomplished these events, as used in Isaiah 13:9 in which Isaiah described the destruction of ancient Babylon as the day of the Lord; and in Zechariah 14:1 where Zechariah referred to the destruction of Jerusalem as the day of the Lord. The phrase meant the day of events connected with the judgments of the Lord. 2 Timothy 1:18 referred to the day of God's mercy, meaning the time in which his mercy is extended to men. In this sense the phrase in the Lord's day is used in Revelation 1:10; it means in day of the rapture into which the Lord had placed John--that he had been transported into the midst of the scenes of the vision as though he was, himself, in the day of their happening. (4) The voice of the Son of man. 1. "And heard behind me a great voice"--Revelation 1:10.This part of the scene was not occult, but auditory. John heard this voice, and it came from behind him, from a point where he was not looking. The great voice was "as a trumpet"--a signal, as if to announce the approach of a solemn epiphany, a divine presence. Revelation 1:11. Before turning round the voice delivered the names of the churches to which he said in verse 4 he was writing. The remarks were repeated that are at the beginning of verse 8. What thou seest, write. This did not mean only what his eyes would behold, but also what he would hear, for later he is told what to put in the letters to the seven churches. Comments by Foy E. WallaceVerse 11 2. "What thou seest, write in a book"--Revelation 1:11.The voice appointed John to be only the amanuensis of Jesus Christ--only the scribe of documents that were not his own; the mere chronicler of events of a supernatural apocalypse. 3. "And send it unto the seven churches which are in Asia"-- Revelation 1:11 .This oracular command of the Addresser in this scene specified the seven churches as the addressees, and named them. Again, here is the indication of the period and date of the visions. If the seven churches were figurative, as some authors claim, why this factual designation of the actual names and locations of figurative churches. The argument for the early date of Revelation, as previously shown, is in the historical fact that there were only the seven churches in these western Asian provinces before the destruction of Jerusalem, but after that event the churches became numerous by the diffusion of Christianity over the empire, the opportunity for which was greatly enhanced by the removal of Judaism, its greatest foe, from the path of the church. It has been more than once mentioned that such eminent scholars as Schaff, Terry and MacDonald (and others) verify the historical fact that after the Great Earthquake (before the destruction of Jerusalem) the churches at Colosse and Hierapolis did not again maintain a separate existence, but consolidated with the nearby Laodicean church. Concluding his remarks on this point in The Life And Writings Of John, page 154, MacDonald says: "There appear to have been but seven churches in Asia . . . when the book was written. It is dedicated to these seven alone by the careful mention of them one by one by name, as if there were no others. . . . The expression ???the seven churches' seems to imply that this constituted the whole number, and hence affords one of the most striking incidental proofs in favor of an early date. . . . Those who contend for the later date, when there must have been a greater number of churches than seven in the region designated by the apostle fail to give any sufficient reason for his mentioning no more. That they mystically or symbolically represented others is surely not such a reason." Again, Doctor Tilloch, in his work entitled Dissertations, says "There were but seven churches in Asia when the Revelation was written." The historical evidences from these, and many others, cannot be spurned or waived aside with a theoretical assertion. It is weighty evidence that the visions of Revelation were composed before the destruction of Jerusalem. The history of these cities and churches supports John's specific statement. It is a vital point in the divergence of view on the chronology of Revelation. It involves the claim that the church at Colossae is an example of another Asian church than the seven mentioned, but as previously proven by historical data, Colossae was destroyed by the earthquake in the reign of Nero, and was not thereafter identified by that name, but merged with the Laodiceans, as was true of other cities and churches in the region. In his own one volume work titled A Dictionary Of The Bible, Philip Schaff, commenting on Laodicea, makes the following statement: "When, in the middle of the first century of our era, an earthquake destroyed Colossae, Hierapolis and Laodicea, the latter was rebuilt by its own inhabitants without any aid from the Roman senate." The casual reader cannot fail to observe the significance of the statement that "the latter (Laodicea) was rebuilt," which, mentioned in direct connection with Colossae and Hierapolis, can only mean that these two were not rebuilt. Laodicea was rebuilt, but Colosse and Hierapolis were not. This accounts for the disbanding of the two churches as separate congregations, and refutes the claim that there were more than the seven churches in the period when the Apocalypse was composed. If the facts of history mean anything at all, there is firm proof here for the pre-Destruction of Jerusalem date for John's Patmos apocalypse. Revelation 1:12. Turned to see the voice. That is he turned to see the source from which the voice was coming, and when he did he saw something more than the speaker. Candlesticks (or lampstands) for the purpose of light were used in the tabernacle services (Exodus 25:31-37), but in that case there was only one unit that had seven parts to it. In the present the candlesticks are separate pieces, the reason for which will be seen in the next chapter. Comments by Foy E. WallaceVerse 12 Verses 12-16 (5) The Son of man in the midst.1. "In the midst of the seven candlesticks one like unto the Son of man"--Revelation 1:12-13.When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him--he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power--and he recognized the Son of man! 2. "He was clothed with a garment."--Revelation 1:13.The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity. 3. "And girt with a golden girdle"-- Revelation 1:13.It represented the source and sway of the truth, as the girdle of truth suggests in Ephesians 6:14. 4. "His head and his hairs were white like wool, as white as snow"--Revelation 1:14.These figures symbolized his sinless purity and his sublime majesty, as employed in Isaiah 1:18 : "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." 5. "And his eyes were as a flame of fire"-- Revelation 1:14 .The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things. 6. "And his feet like unto fine brass, as if they burned it in a furnace"--Revelation 1:15.The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator. 7. "And his voice as the sound of many waters"-- Revelation 1:15 .In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing. 8. "And out of his mouth went a sharp two-edged sword"--Revelation 1:16.The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice. 9. "And his countenance was as the sun shineth in his strength"--Revelation 1:16.The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth. Revelation 1:13. Like unto the Son of man. Much of the language addressed to John is worded as if Christ did the talking personally. That is not the case, for He has been on his throne in heaven since his ascension and will remain there until He comes to judge the world (Hebrews 10:12-13). All that is said as coming from and concerning Christ is done through the instrumentality of an angel. (See chapter 22:8.) The long garments were worn by the priests, and the girdle of gold around the breast betokened a king. All this was very appropriate because Christ is both High Priest and King (Zechariah 6:13), and this angel was representing Him. Comments by Foy E. WallaceVerse 13 Verses 12-16 (5) The Son of man in the midst.1. "In the midst of the seven candlesticks one like unto the Son of man"--Revelation 1:12-13.When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him--he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power--and he recognized the Son of man! 2. "He was clothed with a garment."--Revelation 1:13.The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity. 3. "And girt with a golden girdle"-- Revelation 1:13.It represented the source and sway of the truth, as the girdle of truth suggests in Ephesians 6:14. 4. "His head and his hairs were white like wool, as white as snow"--Revelation 1:14.These figures symbolized his sinless purity and his sublime majesty, as employed in Isaiah 1:18 : "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." 5. "And his eyes were as a flame of fire"-- Revelation 1:14 .The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things. 6. "And his feet like unto fine brass, as if they burned it in a furnace"--Revelation 1:15.The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator. 7. "And his voice as the sound of many waters"-- Revelation 1:15 .In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing. 8. "And out of his mouth went a sharp two-edged sword"--Revelation 1:16.The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice. 9. "And his countenance was as the sun shineth in his strength"--Revelation 1:16.The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth. Revelation 1:14. When white is used as a symbol, it indicates purity and glory. Flame of fire. The first word indicates that the eyes are active and penetrating. Fire will consume dross and rid a situation of that which is objectionable. Comments by Foy E. WallaceVerse 14 Verses 12-16 (5) The Son of man in the midst.1. "In the midst of the seven candlesticks one like unto the Son of man"--Revelation 1:12-13.When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him--he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power--and he recognized the Son of man! 2. "He was clothed with a garment."--Revelation 1:13.The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity. 3. "And girt with a golden girdle"-- Revelation 1:13.It represented the source and sway of the truth, as the girdle of truth suggests in Ephesians 6:14. 4. "His head and his hairs were white like wool, as white as snow"--Revelation 1:14.These figures symbolized his sinless purity and his sublime majesty, as employed in Isaiah 1:18 : "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." 5. "And his eyes were as a flame of fire"-- Revelation 1:14 .The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things. 6. "And his feet like unto fine brass, as if they burned it in a furnace"--Revelation 1:15.The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator. 7. "And his voice as the sound of many waters"-- Revelation 1:15 .In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing. 8. "And out of his mouth went a sharp two-edged sword"--Revelation 1:16.The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice. 9. "And his countenance was as the sun shineth in his strength"--Revelation 1:16.The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth. Revelation 1:15. The original for brass is defined by Thayer as follows: "Some metal, like gold if not more precious." As if they burned in a furnace is said to indicate the brightness of the appearance. When used figuratively many waters means great numbers of people. The significance of this and the preceding verse is to show the dignity and authority of Christ as represented by this person. Comments by Foy E. WallaceVerse 15 Verses 12-16 (5) The Son of man in the midst.1. "In the midst of the seven candlesticks one like unto the Son of man"--Revelation 1:12-13.When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him--he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power--and he recognized the Son of man! 2. "He was clothed with a garment."--Revelation 1:13.The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity. 3. "And girt with a golden girdle"-- Revelation 1:13.It represented the source and sway of the truth, as the girdle of truth suggests in Ephesians 6:14. 4. "His head and his hairs were white like wool, as white as snow"--Revelation 1:14.These figures symbolized his sinless purity and his sublime majesty, as employed in Isaiah 1:18 : "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." 5. "And his eyes were as a flame of fire"-- Revelation 1:14 .The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things. 6. "And his feet like unto fine brass, as if they burned it in a furnace"--Revelation 1:15.The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator. 7. "And his voice as the sound of many waters"-- Revelation 1:15 .In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing. 8. "And out of his mouth went a sharp two-edged sword"--Revelation 1:16.The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice. 9. "And his countenance was as the sun shineth in his strength"--Revelation 1:16.The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth. Revelation 1:16. Had in his right hand denotes the ability to grasp and support the things named. It is similar to a familiar saying that "God holds all things in the hollow of His hand." We will learn in verse 20 what the seven stars represent. Sharp twoedged sword is the word of God (Hebrews 4:12). The original for countenance means the appearance in general, but in this passage Thayer defines it, "Face, countenance." In comparing this person's face to the shining sun (a, condition when the sun is not obscured by clouds), the purpose is to indicate the penetrating brilliance of the Lord's face. Comments by Foy E. WallaceVerse 16 Verses 12-16 (5) The Son of man in the midst.1. "In the midst of the seven candlesticks one like unto the Son of man"--Revelation 1:12-13.When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him--he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power--and he recognized the Son of man! 2. "He was clothed with a garment."--Revelation 1:13.The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity. 3. "And girt with a golden girdle"-- Revelation 1:13.It represented the source and sway of the truth, as the girdle of truth suggests in Ephesians 6:14. 4. "His head and his hairs were white like wool, as white as snow"--Revelation 1:14.These figures symbolized his sinless purity and his sublime majesty, as employed in Isaiah 1:18 : "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." 5. "And his eyes were as a flame of fire"-- Revelation 1:14 .The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things. 6. "And his feet like unto fine brass, as if they burned it in a furnace"--Revelation 1:15.The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator. 7. "And his voice as the sound of many waters"-- Revelation 1:15 .In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing. 8. "And out of his mouth went a sharp two-edged sword"--Revelation 1:16.The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice. 9. "And his countenance was as the sun shineth in his strength"--Revelation 1:16.The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth. Revelation 1:17. The sight and sound of this wonderful being so overcame John that he was prostrated with fear. Not that he was rendered unconscious for then he could not have been benefited by encouraging words which were spoken to him. Fear not indicates that John was affected with a feeling that perhaps something was about to happen for which he was not prepared. Hence he was given this assurance that the one who was before him was He that was the first and the last. Verse 8 tells us that the phrase refers to the Lord who is being represented by this angel. Comments by Foy E. WallaceVerse 17 Verse 17-18 10. "I am alive for evermore . . . and have the keys of hell (hades) and death"-- Revelation 1:17-18 .This is the awe-inspiring declaration that by his own death of the cross, he became Lord of Death, and of the hadean world, because its gates could not prevail against him. He is therefore the Lord of "both the dead and the living" (Romans 14:9)--by his death and resurrection, of which his appearance to John was the visible proof. Revelation 1:18. This verse gives further items of the dignity and power of the person speaking to John. Liveth, and was dead identifies him as Christ since the Father was never dead. Alive for evermore is further proof that it is Christ because that is declared of him (Romans 6:9). The person who holds a group of keys has the power or authority to open and shut. The places where Christ can use these keys will next he named. Hell is from HADES, which is the abode of departed spirits. Death is from , which is the state of the body after the spirit leaves it. The passage as a whole means the Lord has the power or control over the bodies and souls of men. That is why Jesus said what he did in Matthew 10:28. Comments by Foy E. WallaceVerse 17-18 10. "I am alive for evermore . . . and have the keys of hell (hades) and death"-- Revelation 1:17-18 .This is the awe-inspiring declaration that by his own death of the cross, he became Lord of Death, and of the hadean world, because its gates could not prevail against him. He is therefore the Lord of "both the dead and the living" (Romans 14:9)--by his death and resurrection, of which his appearance to John was the visible proof. Revelation 1:19. The subject matter of what John is to write is divided into three parts, namely, what he hast seen, are, and shall be; past, present and future. However the past goes back only to the things he had seen since coming as an exile to Patmos. Comments by Foy E. Wallace Verse 19 Verse 19-20 THE OF THE MYSTERY (Chapter 1:19-20.) (1) The import of the mystery.1. "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" -- Revelation 1:19. Underlining the word things, used three times in this verse, it gives emphasis, first, to the past--the things thou hast seen; and second, to the present--the things which are; and third, to the future--the things which shall be hereafter. But in each case it has reference to the revealed things of Revelation itself, not to the known events of the past, or present. The things seen were not optical or perceptive, but revealed, they were seen by Revelation. The things which are, were not the knowledge of present things, but a reference to that part of the vision, or the revelation, which involved the present. The things which should be thereafter were declared to be immediate-shortly to occur. It would not require an apocalypse to reveal the past events, but it was imperative that the churches should know the present, and those things which were immediately at hand. 2. "The mystery of the seven stars . . . and the seven golden candlesticks"-- Revelation 1:20 .The use of the word mystery in Revelation comports with the meaning of the word as used elsewhere in the New Testament--that is, the spiritual truths not discoverable by human reason; understandable, but hidden from human knowledge until revealed. The word has the connotation of "secret doctrine," hence, prior to revelation it was a hidden thing; but when revealed, it was brought within human intelligence and understanding. The gospel mystery imbedded in the old dispensation, as in Romans 16:25; Ephesians 3:3-9; and Colossians 1:26, was hidden beneath the types and sacrifices of the law and the prophecies and promises, which were radiant with hope and joy to a guilty world, but were rather concealed than revealed, because of the metaphorical costume and figurative style they could not be discerned, and had to await revelation. The word mystery did not mean mysterious. It meant that which could not be known until it was made known, or revealed, and in the references cited, it meant the gospel plan of salvation. The doctrine of the New Testament is in this sense called a mystery--"the mystery of the gospel," as in Romans 11:25; Romans 16:25; 1 Corinthians 15:51; 1 Timothy 3:9; Ephesians 3:9. The truths thus requiring revelation and elucidation are classed as mysteries, as numerous other passages could be used to exemplify. But let it be emphasized, that in all of these examples the basic meaning inherent in the word mystery is that which cannot be known by the human mind, until by superhuman source it is made known to it. (2) The explanation of the mystery.The seven golden candlesticks denoted, that as organized bodies, a congregation receives light and reflects it. It is a significant illustration of the functions and the ministries of the local churches. The emblem of gold underscored the evaluation Jesus Christ makes of his church, and the estimate he has placed upon it. The seven stars were representative of position, such as Christ at the right hand of God, indicating that there is something in the symbol that has this representative place in the right hand of Christ. The figure calls for pause and reflection, by all who hold position in the church, lest we should become falling stars! The angels of the churches are not to be taken as single representatives of the respective congregations, but rather the individual spirit of each church. It is the same in meaning as the description elsewhere of "the seven spirits before his throne." It is a symbolic angel, and it refers to the spirit of the church itself. When Paul commanded the Corinthian church to exclude the incestuous person from their congregation, he gave the reason: "that the spirit may be saved in the day of the Lord Jesus." It seems the apostle's reference to the spirit applied to the Corinthian church--that it might be saved from corruption, and thus to receive approval in standing before him. It is well to consider the spirit that is manifested in a congregation, and that motivates and controls all of its worship and service. The connotation of the word angel may signify various ministries of physical and spiritual beings, both earthly and heavenly. It is used in Matthew 24:31 in reference to the emissaries of the gospel; and in Hebrews 1:14 it refers to immaterial and spiritual but intellectual beings whom God employs to execute the orders of divine providence, as also employed in Revelation 1:1; Revelation 22:8. The apostle Paul applied the word, in 1 Corinthians 11:8-10, to the venerable men in the Corinthian church; and the angels (spirits) of little children are said by Jesus, in Matthew 18:10, to behold the face of the Father in heaven. In Jude 1:6 it is used as an appellation for the early representatives of the race of man in an unnamed period, who forfeited their high estates by apostasy, and were condemned to darkness and judgment, and in Matthew 25:41, and 2 Corinthians 11:14-15, it is used to describe the devil and his demons. But in Revelation 20:1 the word applies to Jesus Christ himself. This is rather a wide classification of the word angel, but it is used in all of these senses. In the vision of the first chapter of Revelation it seems evident that the word refers to the spirit of each church. The stars in the vision are its members, every member --all members in the body of Christ, of the true spirit, are stars in His hand. There is no teaching that exalts one class in the church to any position above all the others, as all the members of Christ stand in equal relation to Him. For one to be exalted above another would "not be so among you," Jesus said to his disciples, in Matthew 20:26. As each of the seven churches was individual in character and conduct, they were so in spirit also, and the letters of Jesus to these seven churches were addressed to the angel or spirit of each congregation respectively. The word angel, therefore, does not designate a representative person, but symbolically the representative spirit of each church-- the spirit of the church. (3) The central figure.Jesus Christ was Himself the abiding presence in the churches, directing their work, walking and dwelling in their midst, as the centrifugal and the centripetal spiritual force in each congregation. He was holding the stars in his hand; he was walking among the candlesticks; he was the guiding presence, the moving energy, the inspiring influence, the infinite indweller in every faithful churchand that is true of every true and faithful church of Christ today. The threefold description of the church was as gold in purity and worth--a golden candlestick; and as stars of glory in his possession, shining in his hand; and He Himself in the midst, as the sun around which the spiritual planets revolve. Revelation 1:20. A mystery is anything not revealed or understood, and it is here applied to some of the things which John hast seen and which until now had not been explained to him. The seven stars are the angels of the seven churches and the seven candlesticks represent the churches. Since the angel is telling John what are represented by the stars and candlesticks it is foolish for men to offer speculations on the subject. Angels of the seven churches. The word for angel in the New Testament is AGGELOS, which means primarily "a messenger." But it has several shades of application and each case must be considered separately. We should adhere to what the text says and then we will be on safe ground. The angels of these churches are spoken of in the singular number for each church. The churches were estabilshed ones and hence had elders who are always spoken of in the plural. Therefore all we know and all we need to know is that these angels were not elders but were persons who were responsible for getting the letters before the respective congregations. For that reason John was instructed to write the letters to these angels, and they in turn would see that the documents would be delivered to the churches in the proper way to make them responsible for the admonition and/or encouragement contained therein. Comments by Foy E. WallaceVerse 20 Verse 19-20 THE OF THE MYSTERY (Chapter 1:19-20.) (1) The import of the mystery.1. "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter" -- Revelation 1:19. Underlining the word things, used three times in this verse, it gives emphasis, first, to the past--the things thou hast seen; and second, to the present--the things which are; and third, to the future--the things which shall be hereafter. But in each case it has reference to the revealed things of Revelation itself, not to the known events of the past, or present. The things seen were not optical or perceptive, but revealed, they were seen by Revelation. The things which are, were not the knowledge of present things, but a reference to that part of the vision, or the revelation, which involved the present. The things which should be thereafter were declared to be immediate-shortly to occur. It would not require an apocalypse to reveal the past events, but it was imperative that the churches should know the present, and those things which were immediately at hand. 2. "The mystery of the seven stars . . . and the seven golden candlesticks"-- Revelation 1:20 .The use of the word mystery in Revelation comports with the meaning of the word as used elsewhere in the New Testament--that is, the spiritual truths not discoverable by human reason; understandable, but hidden from human knowledge until revealed. The word has the connotation of "secret doctrine," hence, prior to revelation it was a hidden thing; but when revealed, it was brought within human intelligence and understanding. The gospel mystery imbedded in the old dispensation, as in Romans 16:25; Ephesians 3:3-9; and Colossians 1:26, was hidden beneath the types and sacrifices of the law and the prophecies and promises, which were radiant with hope and joy to a guilty world, but were rather concealed than revealed, because of the metaphorical costume and figurative style they could not be discerned, and had to await revelation. The word mystery did not mean mysterious. It meant that which could not be known until it was made known, or revealed, and in the references cited, it meant the gospel plan of salvation. The doctrine of the New Testament is in this sense called a mystery--"the mystery of the gospel," as in Romans 11:25; Romans 16:25; 1 Corinthians 15:51; 1 Timothy 3:9; Ephesians 3:9. The truths thus requiring revelation and elucidation are classed as mysteries, as numerous other passages could be used to exemplify. But let it be emphasized, that in all of these examples the basic meaning inherent in the word mystery is that which cannot be known by the human mind, until by superhuman source it is made known to it. (2) The explanation of the mystery. The seven golden candlesticks denoted, that as organized bodies, a congregation receives light and reflects it. It is a significant illustration of the functions and the ministries of the local churches. The emblem of gold underscored the evaluation Jesus Christ makes of his church, and the estimate he has placed upon it. The seven stars were representative of position, such as Christ at the right hand of God, indicating that there is something in the symbol that has this representative place in the right hand of Christ. The figure calls for pause and reflection, by all who hold position in the church, lest we should become falling stars! The angels of the churches are not to be taken as single representatives of the respective congregations, but rather the individual spirit of each church. It is the same in meaning as the description elsewhere of "the seven spirits before his throne." It is a symbolic angel, and it refers to the spirit of the church itself. When Paul commanded the Corinthian church to exclude the incestuous person from their congregation, he gave the reason: "that the spirit may be saved in the day of the Lord Jesus." It seems the apostle's reference to the spirit applied to the Corinthian church--that it might be saved from corruption, and thus to receive approval in standing before him. It is well to consider the spirit that is manifested in a congregation, and that motivates and controls all of its worship and service. The connotation of the word angel may signify various ministries of physical and spiritual beings, both earthly and heavenly. It is used in Matthew 24:31 in reference to the emissaries of the gospel; and in Hebrews 1:14 it refers to immaterial and spiritual but intellectual beings whom God employs to execute the orders of divine providence, as also employed in Revelation 1:1; Revelation 22:8. The apostle Paul applied the word, in 1 Corinthians 11:8-10, to the venerable men in the Corinthian church; and the angels (spirits) of little children are said by Jesus, in Matthew 18:10, to behold the face of the Father in heaven. In Jude 1:6 it is used as an appellation for the early representatives of the race of man in an unnamed period, who forfeited their high estates by apostasy, and were condemned to darkness and judgment, and in Matthew 25:41, and 2 Corinthians 11:14-15, it is used to describe the devil and his demons. But in Revelation 20:1 the word applies to Jesus Christ himself. This is rather a wide classification of the word angel, but it is used in all of these senses. In the vision of the first chapter of Revelation it seems evident that the word refers to the spirit of each church. The stars in the vision are its members, every member --all members in the body of Christ, of the true spirit, are stars in His hand. There is no teaching that exalts one class in the church to any position above all the others, as all the members of Christ stand in equal relation to Him. For one to be exalted above another would "not be so among you," Jesus said to his disciples, in Matthew 20:26. As each of the seven churches was individual in character and conduct, they were so in spirit also, and the letters of Jesus to these seven churches were addressed to the angel or spirit of each congregation respectively. The word angel, therefore, does not designate a representative person, but symbolically the representative spirit of each church-- the spirit of the church. (3) The central figure.Jesus Christ was Himself the abiding presence in the churches, directing their work, walking and dwelling in their midst, as the centrifugal and the centripetal spiritual force in each congregation. He was holding the stars in his hand; he was walking among the candlesticks; he was the guiding presence, the moving energy, the inspiring influence, the infinite indweller in every faithful churchand that is true of every true and faithful church of Christ today. The threefold description of the church was as gold in purity and worth--a golden candlestick; and as stars of glory in his possession, shining in his hand; and He Himself in the midst, as the sun around which the spiritual planets revolve. John T. Hinds Commentary On Revelation 2 SECTION TWO LETTERS TO THE SEVEN Rev 2: 1 to 3: 22Preliminary Note: The record does not tell why messages were sent to just seven churches, nor why sent to the seven named. Considering the many times the number seven is used in the Bible, the view that it indicates completeness or perfection appears certainly correct. If so, these churches were doubtless selected because they furnished the occasion for just the amount of instruction, exhortation, and warn­ing necessary in completing the divine record. These seven brief messages deal with actual facts that existed at the time John wrote. While primarily intended for the churches named, yet they were, of course, also intended for congregations in all ages;for like conditions would need like treatment. This is also true of all the New Testament letters to churches. It is unnecessary to conclude that these very short letters were sent separately to the respective churches named. It is far more probable that each congregation received all of them along with all the rest of the book, since any one of them might at some future time need the very instruction given to another. Then the symbolical descriptions of things to come, presented in the remainder of the book, would also be needed by all of them. Evidently the entire book was in­tended for all the seven; if so, then for all congregations for all time. LETTER TO THE CHURCH AT EPHESUSRev_2:1-7 Revelation 2:1 ---To the angel of the church in Ephesus write:— See notes on Revelation 1:20 for the application of the word “ angel.” At the time John wrote Ephesus was the chief city of Asia Minor. It was noted for magical arts and the temple of the heathen goddess Diana. (Acts 19:19 Acts 19:35.) It is generally supposed from tradition that John resided in Asia Minor from about A.D. 70 till his death. If so, Ephesus was doubtless his head­quarters. Paul was mainly responsible for the establishment of the congregation there, having labored for them two years and three months at one time which resulted in the gospel being preached in all Asia. (Acts 19:8-10.) Later Paul wrote them the Ephesian letter. All this shows that the con­gregation was one of considerable prominence, and probably accounts for the first letter in this chapter being addressed to them. Revelation 2:1 ---These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:—Here Jesus repeats two of the descriptive fea­tures of the person John saw in the vision. (Revelation 1:13 Revelation 1:16.) These would impress them with the necessity of being obe­dient to his commands. Holding the stars in his hands would mean that the teachers of the church must depend upon him for the source of their knowledge; walking in the midst of the candlesticks— moving among the churches— indicates that he would not only bless their labors, but punish them for their evil deeds. It also implies that his favor would be necessary to their continued existence. “ Walking” among them may imply that he was able to care for all, and would be constantly watching over them. Surely this was an impressive way to introduce the letter. Revelation 2:2 ---I know thy works, and thy toil and patience,—“ I know” is the common form of introducing all these letters. It would impress them with the fact that he was able to know the motives of their hearts, and could render just decisions in each case. He would not overlook their faults nor forget their good deeds. This is a peculiar characteristic of Christ, (John 2:25.) “ Works” here mean general conduct rather than simple deeds. The items mentioned to the end of verse 3 are an explanation of what is included in their works. Toil and patience present the positive and negative sides of their commendable works. Toil means excessive labor even up to the point of suffering and sadness, shown in their earnest opposition to false teachers. Patience means their steadfast endurance to the right in spite of the influence of such false teaching. Fighting error to the point of suffering and re­maining faithful to gospel truth is the compliment here paid this congregation. Revelation 2:2 ---and that thou canst not bear evil men, and didst try them that call themselves apostles, and t«tey are not, and didst find them false;— The compliment here is further extended by the statement that they could not endure or tolerate evil men. They had tested certain ones that claimed to be apostles and found them false. John had already given the standard bv which such test could be made. Only those who accepted what the apostles said were of God. (1 John 4:1 1 John 4:6.) Prob­ably those calling themselves apostles claimed to be directly called as were the true apostles, or that they were successors to them. Either claim was, of course, false. It is no sur­prise to find such false teachers in the early church, for Paul said he knew that after his departure some among them would speak perverse things “ to draw away the disciples after them.” (Acts 20:29-30.) John had also instructed that those who did not abide in the doctrine should not be received into their houses or given greetings. (2 John 1:9-10.) Paul refers to “ false apostles" at Corinth as “ deceitful workers, fashioning themselves into apostles of Christ," yet being ministers of Satan. (2 Corinthians 11:13-15.) The Ephesian church had insisted on pure teaching, and rejected those who taught falsehood. This deserves unstinted praise. Revelation 2:3 ---and thou hast patience and didst bear for my name's sake, and hast not grown weary.— With steadfastness they had borne up under the burdens of meeting false teachers and against the influence of false doctrines; they had patiently maintained their defense of the truth for the name of Christ. It was their desire to defend his cause that met all opposi­tion to the true gospel without being exhausted or worn out. This language presents a fine balance of Christian conduct. We should not tolerate error in any kind of teaching and should, regardless of any false doctrines, maintain our faith in God’ s word with unfailing steadfastness. Such seems to be the full import of this commendation of the church at Ephesus. Revelation 2:4 --But I have this against thee, that thou didst leave thy first love.—The warm praise now changes to reproof and warning. Commendations for virtues could not atone for faults or sins. With a casual reading such a strong rebuke immediately following an equally strong commendation seems almost contradictory, yet we know it cannot be. Rather more careful thought will show that the situation was not an un­usual one. We have many similar cases in the churches today. The evidence of love to Jesus is obedience to his commands. (1 John 2:4-5.) That consists in doing what he says. Hence, the expression “ first love” is explained by the expression “ first works” in verse 5. While they would not tolerate false teachers and false doctrines, yet their first early enthusiasm for the worship and progress of the church had waned. They were not as untiring in their devotion to the church as they were against false teaching. Multitudes of individual Chris­tians are in that condition all the time. The danger of such a state is that one is likely soon to lose practically all interest in the church. Happy- is the Christian who does not allow his early zeal for worship and the spread of truth to burn low. The church at Ephesus had been established many years and their having lost their early spiritual ardor is not sur­prising when we remember the difficulty of holding a high level in anything. Revelation 2:5 ---Remember therefore whence thou art fallen, and repent and do the first works;—Remember here means to consider; that is, to compare the former burning zeal in the Lord’ s work with their present apathy and note how much they had lost both in work and satisfaction. Such serious reflections should lead them to repentance, which would be necessary to prevent other losses. Repentance means a change of mind that results in a change of conduct. Honest meditation on their neglect would produce sorrow; that would lead to a decision to change their conduct— become again zealous in good works. Their “ first works” do not mean their obedience to the com­mands by which they became Christians, but to their works in teaching the truth and righteous living. Revelation 2:5 ---or else I come to thee, and will move thy candlestick out of its place, except thou repent.—The present tense of “ come” here clearly has the force of the future, meaning “ I will come.” This does not mean a personal coming, but in some kind of judgment that would fall upon the church. Just how or what that would be is not stated. To remove a candlestick would mean to take away the light. But the candlestick, we are told, was the church itself. (Revelation 1:20.) Moving the candlestick out of its place, therefore, means that the congregation was to cease to exist. That, however, was conditional; to be prevented only by the fact that the congregation would repent and return to its first love. Revelation 2:6 ---But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.—Just who and what were these people is conceded by all commentators to be uncertain. They were well known then, of course, else John would have given some description of them. There is uncertainty both as to the meaning and origin of the name and the peculiar works they did. The following probably is as likely to be correct as anything suggested: The word was derived from a leader whose name was Nicholas, and their practices which the Lord hates were gross social sins and idolatry. But whatever their doc­trines and deeds were they were severely condemned. The Ephesian church was commended because they hated these abominable practices which God hated. It is useless to speculate on what we have no means of learning, but all good people will hate that which is grossly wicked, whether the practices of the Nicolaitans or other sinners. Revelation 2:7 ---He that hath an ear, let him hear what the Spirit saith to the churches.—Those having ears to hear are willing to listen to the message. To such the invitation and exhortation was to give heed to what was said. This shows that God's reve­lations are spoken to man, not put into his heart through some mysterious spiritual power. Those who are not willing to hear God’ s word will never learn his message of life. It also implies man’ s ability to hear and understand what God says. In chapter 1 Jesus is represented as making the reve­lation and John is commanded to write it, but here the Spirit is said to be speaking to the churches. Jesus had told the apostles before his death that the Spirit would guide them into all truth (John 14:26 John 16:13-15) and declare things to come. We know that the Spirit directed John what to write, and was through him speaking to the churches. This shows the method used by the Holy Spirit in delivering his mes­sages to man. He speaks them; man must hear and obey. Those not willing to hear and obey cannot be benefited by the Spirit’ s work. Revelation 2:7 ---To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.—To overcome translates a Greek word that means to conquer in some battle or trial. There is no definite statement regarding the things in which Christians are to gain a victory, the expression being used independently. But the whole passage shows that it means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender. In a general sense it would mean a continued victory over sinful things until one’ s life is ended. This statement, with an appropriate prom­ise attached, is the way all these short letters are closed. To “ eat of the tree of life” is a very expressive figure indicating the spiritual joys to be received in heaven. It is a reference to the “ tree of life” in the Garden of Eden. (Genesis 2:9 Genesis 3:22.) The fruit of that tree was designed to make one live forever; hence, Adam after his sin was forbidden to eat of it. In like manner the things in heaven that sustain eternal life are represented as a “ tree of life.” In the glorious picture of heaven presented in Revelation 22:1-5 we again find the same imagery. Paradise is said to be a Persian word that means a park or pleasure ground; hence, can appropriately be applied to any place especially prepared for enjoyment. For this reason Eden is referred to as “ Paradise.” The place of the righteous dead in the intermediate state is also a “ Paradise.” (Luke 23:43.) Our text calls the final state “ Paradise” also. This word, because it means a place of pleasure and may be applied figuratively to any place of pleasure, must be considered in the light of the context each time to learn its proper applica­tion. Here the redeemed are viewed as existing upon life­giving fruit in a garden of delights. An entrancing vision, surely.LETTER TO THE CHURCH AT SMYRNARev_2:8-11 Rev 2:8 ---And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again:—Smyrna was a populous city about forty miles north of Ephesus. Having a fine harbor, it became a great commer­cial city— was noted both for its educational facilities and the worship of idols. It was the home of Polycarp, who personally knew the apostle John for many years and was martyred after he had served the Lord eighty-six years. It doubtless had a strong Jewish element in its population. This and the idol worshipers and difficulties of living under Roman rule made the stay of Christians there a hard and dangerous existence. They were encouraged by being reminded of Christ “ who was dead, and lived again.” an attribute of Jesus mentioned to John himself in 1: 18. As their faithfulness to Jesus was likely to result in their martyrdom, it was particularly appro­priate to remind them of the fact that the Master himself had once died, but was made alive. It was an assurance that, if they were martyred, they too would be raised from the dead. Revelation 2:9 ---I know thy tribulation, and thy poverty (but thou art rich),—This letter also begins with “ I know,” meaning that the Lord had a complete knowledge of their condition and needs. This would assure them they could depend implicitly upon his instruction. Tribulation carries the general idea of affliction or distress. In their case, doubtless, all they suf­fered from the persecutions of their oppressors was included in the term. The mention of their poverty indicates that they were especially poverty-stricken since that is not said of the other churches addressed. Their poverty may have resulted from oppression and robbery on the part of their enemies. But in spite of it the Smyrna church continued to exist long after all the others were gone. Poverty is usually far less dangerous than great riches. Though poor in material goods, they were “ rich in faith” and, as a consequence, were “ heirs of the king­dom which he promised to them that love him.” (James 2:5.) This was because they were “ rich in good works.” (1 Timothy 6:18.) Revelation 2:9 ---and the blasphemy of them that say they are Jews, and they are not, but are a synagogue of Satan.—The Lord also knew the blasphemy of their enemies— the reproaches and bitter revilings which were hurled against them. This was assurance that the Lord would know exactly what reward their enemies deserved, and would see to it that justice would be done in due time. The Christians’ religion was probably the occasion for the blasphemies. This particular class of their persecutors were native Jews who were manifesting the same spirit that prompted the betrayers of Christ. They laid much stress upon their claim to be Jews— God’ s people. The text says they were not Jews. There are two senses in which that would be true. First, as natural Jews they were not fol­lowing the teachings of Moses, and were not worthy of the name; second, they were not Jews in the spiritual sense. The word in that sense meant Christians (Romans 2:28-29), and they were fighting Christians. They were not then worthy of the name in either sense. The extreme cruelty and wickedness of the Jews in Smyrna is described by Jesus when he calls them a “ synagogue of Satan.” The synagogue is probably used here in the sense of an assembly or congre­gation. They claimed to be the congregation of the Lord— God's people— when, in fact, they were in the service of Satan. Their persecution of the saints was under the influence of Satan. Revelation 2:10 ---Fear not the things which thou art about to suffer:—This language clearly indicated that there were sufferings about to come to them from which there would be no escape, but they were urged not to be afraid. Confidence in Christ’ s promises would drive out fear and prepare them for the ordeal. Revelation 2:10 ---behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.— Casting the Christians into prison was not an uncommon thing, especially in the case of the apostles. (Acts 12:3-4 Acts 16:23.) John himself had been banished to Patmos and pos­sibly many others might be put in prison. This prediction of imprisonment was in fact the probable thing to expect at that time. The text says that the devil would cast them into prison. Of course, it was actually done by their enemies and these words show that evil workers are in the service of the devil and operate under his evil influence. This imprisonment would be a test of their fortitude and fidelity to God. The severity of the test would show whether or not they could be driven into apostasy.The tribulation— including the imprisonment of some— was to last “ ten days.” This expression has been variously construed by scholars. Some take it to mean ten literal days; some that it refers to prophetic days, meaning a day for a year, or ten years; others that ten days meant frequent, full or complete tribulation, a sense in which the word “ ten” seems to be used in Numbers 14:22; Nehemiah 4:12; Daniel 1:20; and others still think that the expression indicates that the tribulation would be brief. Genesis 24:55; Daniel 1:12 Daniel 1:14 are supposed to give examples of this use. Ten natural days would be too insignifi­cant for such a grave thing. It might have been ten years. If so, there is no way to fix the exact date. Either one of the other views might betrue. It seems probable that the state­ ment was made to encourage the brethren not to falter in their fidelity to God. If so, then by “ ten days” Jesus meant to say that the tribulation would be comparatively short. This would stimulate them to faithfulness. Revelation 2:10 ---Be thou faithful unto death, and I will give thee the crown of life.— The singular “ thou” is used because it is addressed directly to the “ angel” of the church. But, as the letter was to be delivered to the church, everyone was included. They were to continue faithful— meet every rising situation faith­fully. “ Unto” death does not mean throughout their exist­ence till death (although that was also necessary, Matthew 24:13), but up to the endurance of death, if necessary; that is, even death should not move them from their steadfastness. The garland of victory, here called “ the crown of life,” is elsewhere called “ the crown of righteousness” (2 Timothy 4:8), “ the crown of glory” (1 Peter 5:4), an “ incorruptible” crown (1 Corinthians 9:24-25). Crown is used figuratively for the reward to be received, meaning life as a crown which is given for righteousness. Revelation 2:11 ---He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on verse 7. Revelation 2:11 ---He that overcometh shall not be hurt of the second death. — This letter closes just like the one to Ephesus except that a promise of a different blessing is offered. There the promise was to eat of the tree of life; here not to be hurt of the second death. A failure in either case would result in one’ s being lost. Promising these blessings to one who overcomes implies that those who do not overcome will be lost. Since a Christian may fail to overcome, a Christian may be lost. This is the ynmistakable import of the words, and absolute proof that Christians may so apostatize as to be lost finally. LETTER TO THE CHURCH AT Revelation 2:12-17 Revelation 2:12 ---And to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:— This church is told that the letter came from the one who had the sharp two-edged sword. In the vision (Revelation 1:16) John saw this sword proceed out of Christ’ s mouth. As the word of God is said to be the “ sword of the Spirit” (Ephesians 6:17), and “ sharper than any two-edged sword” (Hebrews 4:12), it is evident that the two-edged sword proceeding from Christ’ s mouth means his words. See note on Revelation 1:16. Revelation 2:13 ---I know where thou dwellest, even where Satan’ s throne is;—It was, doubtless, encouraging to them to be assured that Jesus knew the unfavorable situation in which they dwelled, the temptations to which they were exposed, and the allure­ments that tended to draw them away from the truth. The place was so peculiarly filled with wickedness that it was rep­resented as being the very location of Satan’ s throne. Just what particular form of wickedness led to this designation is not known. It had the ordinary evils that go with a com­mercial city filled with idolatrous worship. It is said to have been the seat of emperor worship. Evidently Satan incited the people to such atrocious crimes that the place seemed to be his own personal abode. The last expression of the verse, “ where Satan dwelleth,” has the same meaning as “ Satan’ s throne.” Revelation 2:13 ---and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth.— They had confessed Christ and had not allowed any of their tribulations to make them deny that confession. The name “ Christian” which had already been given at Antioch (1 Peter 4:16) was held to in spite of all the dangers confronting them. They realized that suffering as Christians they would glorify God in that name. So the apostle Peter had taught in the passage mentioned. That Antipas was a martyr there on account of his faithfulness to Christ is certain from the text, but who he was or the circumstances under which he was killed is not known. His case was probably a local outbreak of some kind like that when Stephen was killed (Acts 7:51-60), not a general slaughter of Christians. Revelation 2:14 ---But I have a few things against thee, because thou hast there some that hold the teaching of Balaam,— Like the church at Ephesus the Lord had a general commendation of them, but a few things to condemn. As the Savior condemned evil when he was on earth, so he now condemns the sins that existed in the church at Pergamum. Tolerating only a few serious errors would soon kill the church’ s influence to do good. The teaching of Balaam is explained in the next clauses. Revelation 2:14 ---who taught Balak to cast a stumblingblock before the chil­dren of Israel, to eat things sacrificed to idols, and to com­mit fornication.—Figuratively a “ stumblingblock” is some­thing over which one would fall or be led into sin. Balaam taught Balak how to lead the Israelites into sin. Balaam had not been allowed to curse Israel as Balak requested, but later, because of his love for the “ hire of wrong-doing” (2 Pet. 2: 15), he taught Balak to lead Israel into sin through fornication and the eating of meats offered to idols. (Num. 31 : 16.) The meaning is that there were some in the church at Pergamum that, like Balaam, led people into idolatry and licentiousness through their teaching; that is, taught that such things were not sinful. This was a serious condition. Revelation 2:15 ---So hast thou also some that hold the teaching of the Nicolaitans in like manner.— See note on verse 6. Just what distinction, if any there was between the teaching of Balaam and the Nicolaitans is not known. They were probably very similar, and some think possibly the same, or at least the same in the two particulars mentioned— fornication and idolatry. Revelation 2:16 ---Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth.—Repentance— determination of mind— must result in a change of conduct. Two parties* were involved in this threat— those guilty of the sins named and the rest of the church that tolerated them. The guilty parties would have to reform, or the rest would have to cease fellowshiping them. If the latter occurred, the guilty would still be subject to the punishment indicated. The “ sword of my mouth” means that Christ would give the order for the punishment, or he would authorize it to be given. Just how this would be done is not stated, but presumably some natural means at hand would be used or allowed to do the work. It is referred to as making war because the word “ sword” had been used. Revelation 2:17 ---He that hath an ear, let him hear what the Spirit saith to the churches.— See note on verse 7. Revelation 2:17 ---To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that re­ceiveth it.— On overcoming and the possibility of being lost finally see note on verse 11. The one who ends this life vic­toriously will be saved and enjoy the “ hidden manna” in heaven. The reference, of course, is to the manna that fell in the wilderness (Ex. 16: 32-34), a memorial portion being put in the ark (Heb. 9:4). Those refraining from idolatrous meats and remaining pure would be permitted to eat the manna laid up in heaven which is typically represented by the manna in the ark. Leaving off the figurative language, it means that joys in heaven will satisfy our eternal wants as bread satisfies hunger. There has been much speculation regarding the “ white stone” and the “ new name” ; nothing entirely satisfactory has been suggested. As in voting a white stone indicated justification, it may here be used to indicate that one who overcomes is justi­fied and will be received into the heavenly home. The new name is equally uncertain since no one knows it. It may be in some way the means by which God will receive those who gain the victory. Since it cannot be known by others, it is useless to ask what it is. It is our business to overcome, the white stone and the new name we can leave, to God to make plain in his own time. LETTER TO THE CHURCH AT Rev_2:18-29 Revelation 2:18 ---And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:— The three cities already mentioned were near the seacoast; Thyatira was some distance inland and about midway between Pergamum and Sardis. Commercially it was noted as the place where dyes were manufactured; in the Bible it is specially known as the home of Lydia whom Paul converted at Philippi. (Acts 16:13-15.) This church is told plainly that the letter came from the Son of God. The expression about eyes like fire and feet like burnished brass refers to the vision John saw as described in 1: 14, 15. See the notes on those verses. Revelation 2:19 ---I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first.—Being the Son of God, Jesus had the authority to give com­mands (Matthew 28:18-20), and the right to demand obedience. Knowing their works, both good and bad, assured them that his commands would be strictly just. The general term “ works” probably includes the four items following it— love, faith, min­istry, and patience; the first two internal, the last external. Love to both God and man is always manifested by obedience and service; faith means not only that they had maintained their confidence in Jesus, but that they had been faithful in his service. In ministry would include religious as well as moral duties. Patience means that they had borne every trial of their faith with fidelity to Christ and the church. The church at Ephesus had fallen from its first love; the brethren at Thyatira had increased in good deeds— the last works being more than the first. A fine compliment indeed! Revelation 2:20 ---But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess;—To “ suf­fer” the woman Jezebel means that they permitted her teaching without proper condemnation and allowed her to continue in the fellowship of the church. The name “ Jezebel” undoubtedly refers to the highly gifted but desperately wicked idolatrous wife of Ahab, king of Israel. Under her influence Ahab was led to allow the introduction of idolatry and to endorse its shameful practices. He also worshiped Baal himself and did more to provoke Jehovah to anger than all the kings before him. (1 Kings 16:29-33.) Interpreters differ regarding the “ Jezebel” in our text. Some think she was a real woman whose wicked influence was so similar to the Jezebel of old that she was called by that name rather than her own. Others think the name refers to a faction or party in the church that taught and practiced as did the real Jezebel. Since the church at Pergamum was rebuked because they had a faction that held the doctrines of Balaam (2: 14), it seems probable that the church at Thyatira had a faction that was described by the name Jezebel. Besides, in this book a woman represents a church; hence, could appropriately represent a party or faction. Claiming to be a prophetess would mean that the faction claimed to teach according to divine authority. Revelation 2:20 ---and she teacheth and seduceth my servants to commit for­nication, and to eat things sacrificed to idols.— Whether Jezebel means a real person or represents a faction, the lesson would be the same. In imitation of the ancient Jezebel idolatry and licentiousness were taught. Since this was the teaching of Ba­laam, and probably the Nicolaitans as well, it may be that the person or persons condemned at Thyatira were some of the same false teachers differently described. Revelation 2:21 ---And I gave her time that she should repent; and she willeth not to repent of her fornication.— This may mean that warning had been given in some way that time to continue in such teaching would end unless repentance came or that God had allowed her sufficient time to repent if she would. But since she did not will to repent, then the punishment had to fall upon her. Revelation 2:22 ---Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of her works.— This verse indicates that Jezebel was herself guilty of fornication whether it was natural or spiritual. If the name represents an element or faction in the church, it must be understood spiritually as referring to idolatry as was true of Israel anciently. (Jeremiah 3:9.) The word “ behold” means that all the churches were to know of her punishment just as they knew of her sins. Verse 23 shows that such punishment would clearly prove that God is able to know human hearts and justly reward for all deeds. Casting “ into a bed” means afflic­tion or punishment; no other meaning will do for the expres­sion here. Those led into such sinful practices will have to suffer tribulation and punishment along with their false teach­ers. These disastrous results can be avoided only by timely repentance. Revelation 2:23 ---And I will kill her children with death; and all the churches shall know that I am he that searcheth the reins and hearts: and I will give unto each one of you according to your works.—“ Children” here mean those influenced to practice her false doctrines— her adherents. (Compare John 8:44; Isaiah 57:3.) By accepting and practicing her teaching they be­came participants with her as expressed in verse 22. To kill “ with death” means thoroughly destroy, as with some kind of pestilence. Such drastic measures serve to make others fear. The design in this case was to demonstrate the infinite knowledge of God as a means of restraining evil. Reins and heart both refer to the inmost part of man’ s mind, and indi­cate that nothing, good or bad, can be hidden from God. Re­warding each according to his works is the common teaching of the whole Bible, and entirely just. (Matthew 16:27; 2 Corinthians 5:10; Revelation 20:13.) This is another reason why sinners should repent. Revelation 2:24 ---But to you I say, to the rest that are in Thyatira, as many as have not this teaching, who know not the deep things of Satan, as they are wont to say; I cast upon you none other burden.—Those here addressed as the “ rest that are in Thya­tira” mean those who had not accepted the doctrines and prac­tices of the heretical party. They are described as those who “ have not this teaching.” This is very strong evidence that Jezebel was not some wicked woman, but rather some corrupt faction. Those commended here did not know or understand the deep or hidden schemes in Satan’ s wicked designs because they had not been led to participate in them. The expression, “ as they are wont to say,” may mean that those who opposed the false teaching were in the habit of referring to it as the “ deep things of Satan.” The false teachers themselves would hardly say that of their own teaching. In Smyrna there was a “ synagogue of Satan” (verse 9); in Pergamum Satan’ s dwell­ing place (verse 13); here the depths of Satan. All this means that the wickedness in all places may be in some sense attributed to Satan. Jesus promised to put upon them no other burden than such as would naturally result from their allowing such wicked teachers to remain in fellowship, or would come from their efforts in trying to rid the congregations of the pernicious influences of erroneous teachings. Revelation 2:25 ---Nevertheless that which ye have, hold fast till I come.—They had received the gospel and manifested love, faith, service, and patience. All this they should diligently hold; their refusing to participate in the wicked schemes of Satan should continue. “ Till” he came did not mean that they were to live till Jesus comes personally, for centuries have passed and he has not yet come. They were to remain faithful until death (Matthew 24:13), which, so far as they were concerned, would be the same as if he had come in their lifetime. Revelation 2:26 ---And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations:— Here, as in the preceding letters, the reward is promised on condition that they overcome. The one overcoming is explained by the expression, “ he that keepeth my works unto the end” ; or, the one faithful until his death. For this faithfulness they were to have “ authority over the nations.” How this is to be exercised is explained in the following expressions. Revelation 2:27 ---and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:—Jesus rules in the absolute sense, being the author of the law; his apostles rule as ambassadors through whom the law has been delivered (2 Corinthians 5:18-20) ; and all faithful Christians rule in a secondary sense by being an example of the application of his law. (Romans 5:17.) By such faithful­ness Christians condemn the world as did Noah in building the ark (Hebrews 11:7); or like Abel, who though dead, “ yet speaketh” (Hebrews 11:4). Only in this sense may faithful Christians be said to rule over the nations. This verse with slight varia­tion is a quotation from Psalms 2:9. Revelation 2:6-8 shows clearly that the Psalmist refers to Christ and his rule (after his res­urrection) at God’ s right hand. (Acts 13:33; Hebrews 1:5.) Since Christians rule in a secondary sense under Christ, they rule during the same period he does— throughout the Christian dispensation. The expression “ as I also have received of my Father” means that they received their authority to rule from Christ just as he received his from the Father. Luke 22:29 proves the former; Psalms 2:6 proves the latter. With a “ rod of iron’’ indicates a firm, sure, and unbending rule. The Greek word for rule means to “ shepherd.” Through his words and the examples of those who overcome Jesus will lead the right­eous ; his law against the wicked will be as inflexible as a rod of iron. It will have its effect with the same certainty that a rod of iron will break a potter's vessel. Revelation 2:28 ---and I will give him the morning star.—Christ is himself called the “ morning star” in Revelation 22:16. He probably means that he will give himself to those who overcome; that is, to be in fellowship with him in his ruling. The expression is a further development of the thought in the two preceding verses. Revelation 2:29 ---He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on verse 7. Verse 1 Revelation Chapter Two.This chapter contains the first four of the seven letters to the churches which received these special communications from the Lord Jesus Christ through the apostle John as intermediary, these being: Ephesus, Smyrna, Pergamum and Thyatira. But what do the letters mean? Are they to be understood as prophetic revelations regarding the seven successive ages of church history? Many scholars, of course, who take such view of them rather confidently interpret these seven ages of the church thus: The Church Addressed / Typifies: Ephesus -- The apostolic period Smyrna -- The period of persecution Pergamum -- The times of union with the state of Rome Thyatira -- The Dark Ages Sardis -- The Reformation Philadelphia -- The evangelization movement Laodicea -- The final period before the Second Advent G. Campbell Morgan made the above applications.[1]A deep respect is felt for the sincere students of the Holy Scriptures who accept this and similar views of these seven churches; but there are a number of considerations which forbid our agreement with them: (1) The applications simply do not fit. Sardis, for example, could not possibly represent the church of Jesus Christ during the age of Reformation, because this, as regards the true church was a time of its greatest zeal and purity. (2) The conditions typical of each of these seven congregations, from the very beginning of the Christian era, and until the present time, are to be found simultaneously existing in all the ages of the church. Right now, there are "brotherly love" churches (Philadelphia), "lukewarm" churches (Laodicea), and even "wicked" churches (Sardis), etc.; and we find full agreement with Criswell who wrote: All seven co-exist together: some that are aflame with missions (Philadelphia), some that are paying the price with their lives (Smyrna), some that are cooling off in their devotion (Ephesus), and some that are taking it easy in Zion (Laodicea).[2](3) These letters appear here in their normal geographical sequence, each in turn being next on the list for anyone attempting to visit all seven. They have nothing to do with any chronological succession of churches or conditions to the end of time.[3](4) Furthermore, all seven of these churches existed simultaneously in a relatively small area at the time John wrote. This is a powerful suggestion that the various conditions pointed out would continue to exist simultaneously throughout history, which they do, as a matter of fact. (5) Added to all this is the absolute lack of any solid agreement as to when one age terminated and another age began. For these, and for other reasons that will appear in the comments on these letters, they shall be regarded here as applicable in their entirety to all generations. In fact, the material addressed to each church was, at the time John wrote, applicable to all. As Hinds pointed out: It is unnecessary to conclude that these very short letters were sent separately to the respective churches. Each congregation received all of them, with the rest of the book.[4]The repeated admonition "Hear what the Spirit saith to the churches" makes what is written to any one of these applicable to all the "churches." Despite our disagreement with what for many is the normal understanding of these letters, it must be admitted that, "There is a remarkable coincidence between these seven letters and the sequence of periods suggested."[5][1] G. Campbell Morgan, An Exposition of the Whole Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), pp. 533,534. [2] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962), p. 43. [3] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 82. [4] John T. Hinds, A Commentary of Revelation (Nashville: Gospel Advocate Company, 1962), p. 34. [5] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 489. To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:EPHESUSThis is actually the second inspired letter to Ephesus, the canonical book of Ephesians having, in all probability, been directed to this same congregation. See the introduction in my Commentary on Galatians, Ephesians, Philippians, and Colossians. Regarding the city itself: It was the major city of the great Roman province of Asia which embraced a large area of what is now Asia Minor. Its history reached into the remote past, tradition claiming that it was originally founded by the Amazons. Blaiklock stated that the "city was at least ten centuries old when Paul entered it."[6] Alexander the Great captured it in 334 B.C.; but one of his generals, Lysimachus, inherited it; but by the times of the apostles, it was a thoroughly Roman city, but with a Culture deeply colored by the pagan associations with the city's past. Artemis, the principal deity (the Biblical Diana), actually went back to the old Asiatic goddess of nature; but by Paul's time her worship had taken on a different character. Symbolized by a monstrous object of worship (reportedly having fallen from heaven, and possibly a meteorite) that resembled roughly a human female figure with grotesque multiple breasts, her temple, four times the size of the Athenian Parthenon, had become in the days of the apostles perhaps the most important building in Asia. It was a combination of the Bank of England, a city of refuge, a manufacturing and commercial center, and the heart of the whole pagan area. The original temple burned the night Alexander the Great was born; and later, he offered to give his wealth to rebuilding it, if they would inscribe his name on the portal. The Ephesian priests declined with the comment that it was not appropriate for one God's name to be inscribed on the temple of another God! The character of that temple as a city of refuge resulted in the entire sanctuary area, a quarter of a mile in all directions, becoming one of the vilest collections of thieves, murderers, and lawless persons ever known on earth.[7]By the times of the apostles, the harbor had begun to silt up, and Ephesus was rivaled by other cities. It was, in a sense, a decaying metropolis; and some have supposed that the general character of the city may have contributed to the waning ardor of the Ephesian congregation. Despite this, it was far and away the most important city of the entire area when John wrote, and it was appropriate enough that the first of these letters should have been addressed to the congregation in Ephesus. Ephesus with its great temple continued until 262 A.D., when it was sacked and destroyed by the Goths. The Edict of Theodosius closed all the pagan temples about 389 A.D. Today, a Turkish village, Ayassoluk, the modern representative of ancient Ephesus, stands about a mile northeast of the ancient city.[8] In view of the wretched history of this city in the post-apostolic period, one must conclude that God did indeed remove her candlestick out of its place. The angel of the church ... See introduction for discussion of this. It cannot be that a literal angel is meant, because that would involve supposing that God sent a message through a mortal to a supernatural being. It cannot mean the local bishop, pastor, or other officer of the church; because it would not be in harmony with the justice of God to believe that such a human officer would have been condemned, or complimented, for what other humans were doing. The angel here is fully accountable for the condition of the church, and this demands the thought of some kind of personification, or by extension, every Christian. After all, every Christian is kept firmly in the Saviour's right hand. The seven stars in his right hand ... All of these letters reflect the magnificent description of the Christ given in the foregoing chapter, the particular details chosen for the reference to Christ in each case being usually understood as especially appropriate to the time and circumstance in each city. Christ's holding the stars in his hand, as here, suggests the utmost concern of the Lord for every single one of the Christians, the waning love of the Ephesians for each other (as some think) being a tacit denial of the great truth thus symbolized. Walketh in the midst of the seven golden candlesticks ... This indicates the active, constant, and persistent energy in which Christ is concerned with the welfare of every church and every Christian. [6] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 62. [7] E. J. Banks, ISBE, p. 961. [8] Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 8, p. 644. Verse 2 I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false;I know ... This clause appears throughout the letters, reminding all people that, "All things are naked and open before the eyes of him with whom we have to do" (Hebrews 4:13). Works ... toil ... patience ... Like the other letters, except in cases where no commendation was possible, this one begins with the Lord's approving recognition of their good points. No list of their works is given, but presumably there were many. Scholars point out that "toil" refers to arduous, sweat-producing labor. They were indeed working at their religion. "Patience" here is the great New Testament word [@hupomone], meaning: "The gallantry which accepts suffering, hardship and loss and turns them into grace and glory."[9]And didst try them that call themselves apostles ... Many commentators have pointed out that, "To the apostle John, apostle always means one of the Twelve";[10] and so we understand it here. There were men pretending to be apostles in the highest sense of that word. Those who reject this view suggest that this was such a bold claim that none would have dared to make it; but they forget that some even pretended to be Christ! We find full agreement with Carpenter who considered this verse "additional evidence of an early date of the Apocalypse."[11] Supporting the same interpretation, Plummer said: In 68 A.D., when contemporaries of the apostles were abundant, the claim to be an apostle might with some show of reason be made; but in 95 A.D. such a claim would be ridiculous.[12]Practically all interpreters are aware of this, but having already chosen a late first century date, they are compelled to insist that "apostles" is here used in some secondary sense. Plummer commented on that thus: Trench admits this (the implication of an early date), and hence tells us that "apostles" must not be pressed, as though it implied a claim to have been sent by the Lord Jesus; but this is exactly what "apostle" does imply.[13]Didst try them ... and find them false ... That Christ himself commended the diligence and faithfulness of the Ephesian church in disproving the claims of false apostles indicates that the false claims were reasonably and plausibly advocated, and that the refutation of them was not always easy. [9] William Barclay, The Revelation of John (Philadelphia: Westminster Press, 1976), p. 24. [10] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 30. [11] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 540. [12] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 57. [13] Ibid. Verse 3 and thou hast patience and didst bear for my name's sake, and hast not grown weary.Thou hast patience ... Here again is the word which means not merely a passive submission to what must be endured, but the dynamic ability of endurance and faithfulness without discouragement by any or all difficulties. For my name's sake ... The New Testament emphasis upon the name of the Lord is extensive. Salvation is in no other name (Acts 4:12); all Christian activities are to be done in his name (Colossians 3:17); we are justified in his name (1 Corinthians 6:11); we are baptized in his name (Acts 2:38 Acts 19:5); we are called by his name (James 2:7); our sins are forgiven for his name's sake (1 John 2:12); we should believe on his name (1 John 5:13), etc. Here, the patient endurance of the Ephesian church was commended by the Lord himself because their faithfulness had regard to the holy name of the Son of God. 99Verse 4 But I have this against thee, that thou didst leave thy first love.What a shocker is such a statement as this. The charge is not that they were in danger of leaving their first love, but that they had already done so! A lot of ink has been wasted on the explanation of "what" exactly was their first love. The first love of every true church is our Lord himself; and what is indicated here is the departure (in heart) of the Ephesian church from their Lord who had redeemed them. Oh yes, they were still busy with all kinds of tremendous works; but, significantly, these were not designated as "the work of faith." They were running their religion from a center of affection, not in the Lord, but in themselves. Of course, they were still advocating and defending all of the great doctrines of the faith, but the love of the Saviour was missing. Some very interesting postulations have been presented regarding the situation here, such as the following: Their intolerance of imposture and their hatred of heresy had bred an inquisitorial spirit which left no room for love. They had set out to be defenders of the faith ... only to discover that in the battle they had lost the one quality that really matters.[14]While true enough, in a sense, such an interpretation seems to imply that it was their very loyalty to the faith that resulted in their lapse. Their hatred of heresy "bred" their defection; and that cannot be true. Whatever caused their failure, it was not intolerance of imposture, nor hatred of heresy. "Only the pure Word produces a pure faith, and ... pure love."[15] To suppose that brotherly love could exist without a hatred of heresy and intolerance of imposition is to suppose that apples can grow where there is no tree. "Love itself is misconceived when it is supposed that it can be great and strong without faithfulness to the Word."[16]Some of the interpreters of this passage seem to be of the opinion that love of the brothers is here contrasted with sound doctrine, and that, of course, the latter is more important; but such teaching is not in the passage. As a matter of fact, it is an addition to the word of God to affirm that, "A slackened sense of the obligation to mutual love formed the cardinal sin at Ephesus."[17] That such a lessening of mutual love had indeed occurred is doubtless true, but it was not the cardinal sin; that was "their leaving their first love, who is Christ." A failure in the Christian's heart of his love for Christ results quickly in all of the other failures. We should not pass this verse without noting the allegations often based upon it to the effect that this slackening of love and zeal must indicate that at least a generation had elapsed following the days of Paul before such a defection could have occurred. Almost all of those who prefer a 95 A.D. date for this book rely heavily upon such an assumption. However, as Plummer said, "This verse is certainly no obstacle to the theory that the Apocalypse was written about A.D. 68."[18] The notion that many years must have elapsed prior to the failure of the Ephesians does not take account of many facts given in Scripture. The Galatians defected from the gospel within two or three years (at the most) after they were converted. The frequent apostasies of Israel in the Old Testament often occurred at once after periods of loyalty. Only a few days elapsed while Moses was on Mount Sinai, but that was plenty of time for Aaron to make the golden calf. Not only do the theories of many years preceding the lapse ignore such Scriptures, but they are grounded in an ignorance of human nature. The same city that welcomed Jesus Christ on Sunday with palms and hosannas shouted him to the cross on Thursday! No "thirty or forty years" was necessary to produce that! [14] G. B. Caird, op. cit., p. 31. [15] R. C. H. Lenski, op. cit., p. 86. [16] Ibid., p. 87. [17] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 351. [18] A. Plummer, op. cit., p. 68. Verse 5 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent.Remember ... How often has the Lord admonished his human children to remember! "Remember now thy Creator in the days of thy youth" (Ecclesiastes 12:1); "This do ye in remembrance of me" (1 Corinthians 11:25); "Remember how he spake unto you" (Luke 24:6); "Remember his holy covenant" (Luke 1:72); "Remember that thou in thy lifetime receivedst thy good things" (Luke 16:25), etc. There are actually three "R's" in this passage: Remember ... Repent ... Reform. Repent and do the first works ... This is one of the most important clauses in the whole passage; it is the key to understanding what had happened. What were those first works which the Ephesians had stopped doing? They were the commandments of the Lord. Oh, to be sure, they were carrying on an extensive program of works, but such things were not the work of faith. The interpretation that fills many of the commentaries with the view that the Ephesians had all the works they needed misses this point altogether. It was not a question of their having discharged their full obligation regarding works, but a case of their having failed in this very category. They were not, at the time of John's writing, doing the "work of faith"; they were doing their own thing religiously. Such things, no doubt, were indeed good works, else Christ would not have commended them; but the first obligation of every Christian and every church on earth is to do the works Christ commanded. This failure, of course, was due to their having left their first love; and the shameful condition of this congregation is the Biblical exhibit of much that is going on right now in the so-called Christian world of the present time. Did the Ephesian church heed the admonition here given? It would appear that, for some little time, at least, they did so. Bruce noted, "That the church at Ephesus paid heed to this warning is a fair inference from the testimony of Ignatius, who commends it for its faith and love."[19]Or else I come to thee, and will remove thy candlestick ... This reference to the "coming" of Christ is not to the Second Advent, but to a visitation of providential judgment upon the Ephesians unless they repented. As McGuiggan put it: "This coming depends upon whether or not they repent; if they repent, he will not come and remove their candlestick."[20] Beasley-Murray observed that: Such statements in no wise conflict with the truth of the final appearing, a fact which theologians have not always remembered when speaking of the "coming" of Christ, as though the recognition of these lesser appearings in any way invalidated the truth of the great appearing.[21]The final coming of Christ in the Second Advent will occur, irrespective of any group's repenting or not. Remove thy candlestick ... This does not refer to any total destruction of a church or of a city, but to the removal of the impenitent from any effective status as a lampstand of the truth in Jesus Christ. Many a church has continued to enjoy life on earth long after their utility as an effective instrument of spreading the gospel of Christ has perished. Such churches have indeed had their "candlestick" removed. It is wise, here at the outset of Revelation, to observe that, "The coming of Christ, as here and elsewhere in the book, does not represent an imminent coming of Christ to end the world.[22] As Caird expressed it, "The conditional threats to Ephesus, Pergamum and Sardis are evidence that an imminent Parousia was not one of the events which John believed was bound to happen soon."[23][19] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 637. [20] Jim McGuiggan, The Book of Revelation (West Monroe, Louisiana: Wm. C. Johnson, 1976), p. 46. [21] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Atlantic Press, 1974), p. 1283. [22] J. W. Roberts, The Revelation of John (Austin, Texas: R.B. Sweet Company, 1974), p. 39. [23] G. B. Caird, op. cit., p. 32. Verse 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.The works of the Nicolaitans ... This is not a reference merely to the evil deeds of the group mentioned, but to the promulgation of their evil doctrine, as appears a little later. Who were they? Irenaeus said that, "They are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles."[24] They taught that it was a matter of indifference to commit adultery or eat things sacrificed to idols. "It was an exaggeration of the doctrine of Christian liberty which attempted an ethical compromise with heathenism."[25] The reference to the Nicolaitans and to the doctrine of Balaam in the same passage (Revelation 2:14-15), a moment later, together with the phrase "in like manner" seems to indicate that the teachings were essentially the same. Despite the assertion of Irenaeus cited above, some students refuse to allow the identification of that sect with Nicolas, one of the Seven (Acts 6:5), Lenski complaining that, "It is a moral law not to make a noble Christian man a Judas without full evidence that he turned out to be a Judas."[26] Of course, no one can disagree with that; but Moffatt declares that, "There is no reason to doubt the original connection of the party with him (Nicolaus)."[27] Still it must be confessed that very little is known of this sect except what is revealed here. [24] Irenaeus, The Ante-Nicene Fathers, Vol. I, Translated by Roberts and Donaldson (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, n.d.), p. 352. [25] Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 61. [26] R. C. H. Lenski, op. cit., p. 90. [27] James Moffatt, op. cit., p. 351. Verse 7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.He that hath an ear, let him hear ... So! People do not receive spiritual information regarding their salvation from any inner impulses, dreams, impressions, or inner strivings of the soul, but by listening to the words given by the Holy Spirit. "This shows that God's revelations are spoken to man, not put into his heart through some mysterious spiritual power."[28] Also notable in this paragraph and in this verse is the fact that, "God dictated these seven letters to John in the literal sense of the word. Therefore, the ancient prophets received verbatim messages: Thus saith the Lord."[29] Our Lord himself often used this expression, as inMatthew 11:15; 13:9,43, etc. What the Spirit saith to the churches ... This is of great value in the interpretation of these passages, since it is clear here that the messages written by John were not: (1) to a supernatural being such as an angel; (2) to any human authority in the church; nor (3) to any single one of the congregations, but "to the churches." All that is written to any one of them applies to all. Even beyond this, all that is written is to the churches of all time. To him that overcometh ... The verb in this phrase can be translated conquereth,[30] or conquers. It occurs only twice in the Gospels (Luke 11:22; John 16:33) and only once in the writings of Paul (Romans 12:21). However, it is found in all seven of these letters to the churches, and John also used it repeatedly in 2John. [31] Hendriksen was mightily impressed with the implications of this term and named his book on Revelation after it.[32] John seemed to have some kind of preference for the word. It may be properly applied to a battle or a trial; but the word is used here independently of reference to any particular contest. "It means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender."[33]I will give to eat of the tree of life ... These words regarding the "tree of life" are found in Genesis 2:9 and in Revelation 22:2 Revelation 22:4 Revelation 22:19, thus binding the beginning and the end of the Bible together, all of which, first to last, is concerned with the recovery of that which was lost in the Fall. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 2:3. Borne and patience are virtually the same as labor and patience in the preceding verse. The main idea is that they had followed such a course for a long time. They had likewise done these things for the Lord's name's sake, which denotes a proper motive technically for their labors. Have not fainted means they had been unfaltering in their religious activities. Comments by Foy E. WallaceVerse 3 6. "Hast borne, hast patience, hast labored . . . hast not fainted"--Revelation 2:3.Here is the sphere of tolerance, what to bear and what not to bear. Infirmities and weaknesses can be shared with tolerance, but never to the point of condoning false doctrine, or of upholding false teachers. Of that class Paul said, in Galatians 2:5 : "To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you." In verse 6, they were commended for hating something; some graces had decayed, as in verses 5 and 6, but the hatred of evil had remained, and was extolled. Revelation 2:4. Nevertheless. This single word conveys a very important truth, namely, while the Lord does not fail to see all the good a disciple does, yet that will not cause Him to accept the service unless it is correct as a whole. Left thy first love. This phrase may he illustrated by the warmth of feeling that exists in the first part of the relation of husband and wife. The word love is from AGAPE and its chief meaning is to have that regard for another that will cause one to be interested in his welfare and happiness. Such a love will prompt one even to "go out of his way" to do things to please the other. Likewise a Christian should have such a feeling for his brother and for Christ who is the bridegroom of the church. This going "out of his way" does not mean to go beyond the lawful regulations, for that would not be pleasing to a bridegroom regardless of its motive. But there are countless instances where a Christian can make a special exertion to show his love for the Lord. The church at Ephesus had fallen into the frame of mind where it performed its services from the legal standpoint only, and it had ceased to be a "labor of love" as Paul mentions in 1 Thessalonians 1:3. Revelation 2:5. From whence thou art fallen. They had fallen from a condition of fervent love for Christ and his cause to one of legal or technical formality. Repent. They have not been charged with doing anything wrong; everything they did was right as far as the acts themselves were concerned. It was what they were not doing that made up the Lord's objection to them; they were right affirmatively but wrong negatively. Yet they were told to repent, which shows a disciple may be condemned for what he is not doing. (See Hebrews 2:3.) Do the first works means those extra acts of love they did in the beginning of their service to Christ, not that they must repeat the first principles of the Gospel. I will come quickly. He was already walking round midst all the churches, but this means He will come specifically to this particular church to judge it. Will remove thy candlestick. Now we can see the reason for the remarks at chapter 1:12 about the seven candlesticks being separate items. That makes it possible to remove one without disturbing the others. Another important thought is signified in this circumstance, namely, the churches of Christ are independent units as to their government and have no official connection with each other. It should be noted further that notwithstanding the complaints the Lord had against the church, He did not threaten to remove its candlestick (which would be His way of rejecting this church) unless it failed to repent. In connection with this case it is well to consider Matthew 11:20 where Jesus upbraids some wicked cities "because they repented not." In Luke 13:3 Luke 13:5 He declares certain ones will perish "except they repent." In 2 Peter 3:9 the wicked need not perish if they will "come to repentance." This group of kindred passages gives us an insight into the principle on which God deals with mankind. A church (or individual) does not forfeit its standing with God at the mere point of doing wrong (else we all would be falling daily), but it is when it does wrong and refuses to repent of it. Comments by Foy E. WallaceVerse 4-5 7. "Remember . . . and repent, and do the first works" - -Revelation 2:5.This divine injunction goaded the memory in reference to the things of the past; it commanded the will with respect to the present determination; and it exhorted obedience in the restitution of the first works--not in quantity, but in quality. It meant to do the first works in the spirit of first love. Revelation 2:6. Nicolaitanes. There is little definiteness in the treatment of this subject by the histories and lexicons and other works of reference. Thayer merely comments that they were "the followers of Nicolaus," a heretic in the time of the apostles. Robinson makes similar remarks about the subject. We note that both the deeds and the doctrine of this sect are condemned. It had something to do with a life of fleshly indulgencies. The church at Ephesus rejected this sect which was one other point in its favor stated in the letter written by John. Comments by Foy E. WallaceVerse 6 8. "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate"--Revelation 2:6.The claim that this designation of a sect or a party derived its name from Nicolas, of Acts 6:5, rests on assertion. There is no historical or factual evidence of it. It is more consistent with the code language of Revelation to regard the term Nicolaitanes as a symbolic expression, along with the use of the word Balaam. The two words actually are similar in meaning, one meant a "victor of the people" and the other a "devourer of the people." These meanings of the two words significantly unite the two symbols as signs of the religious seductions of the Libertine party in the Ephesian church. Revelation 2:7. He that hath an ear does not imply that some people are without ears literally, but this is a solemn call upon all to give profound attention to what is being said to the churches. What the Spirit saith is the same as what the Lord says for He uses the Spirit to direct John in writing the letters. To the churches. There is no indication that the seven letters were to be circulated generally among the seven churches. Instead in each separate instance the instruction is to write a certain letter to a particular church. Therefore the phrase to the churches signifies that what the Spirit says to any certain church that may be named among the seven, the Lord intends to be for the instruction of the churches of Christ everywhere. This "call to attention" is made in connection with each of the seven letters and will not he commented upon after this one. But the promises that are made are different each time, hence that part of the letters will be commented upon as we come to them. Tree of life ...paradise of God. The phrasing about the tree is based on the one that was in the' garden of Eden. Man lost that tree by sinning, but it may be regained in a spiritual form by proper conduct, namely, by overcoming his sins while in this life. Paradise comes from a word that may mean any place of bliss or happiness. That is why it is used in reference to the abode of the righteous after death (Luke 23:43), and to the place where God dwells and will be the abode of the righteous after the judgment. Paul calls it both by "paradise" and "third heaven" in 2 Corinthians 12:2 2 Corinthians 12:4. John had a vision of the tree of life as he describes it in chapter 22:2. The reader may see a fuller description of the original word for paradise at Nehemiah 2:8 in Volume 2 of Bible Commentary. Comments by Foy E. WallaceVerse 7 9. "He that hath an ear, let him hear what the Spirit saith to the churches"--Revelation 2:7.Let him hear: As the eye is the organ of light to lighten the body (Matthew 5:1-48), the ear is the organ of spiritual discernment. What the Spirit saith: The Spirit is here identified with Christ, since the phrase these things saith he represents Christ as the speaker. To the churches: What Jesus Christ said to each of the seven churches, he said in substance to all of the churches, and to every church of his own thereafter and now. 10. "To him that overcometh will I give to eat of the tree of life"--Revelation 2:7.To him that overcometh: This condition attached to the promise that followed was a specific reference to the impending persecutions, thus adding evidence that the book belongs to the period of their own experiences; they were expected to be the overcomers of these persecutions and the conquerers of the persecutors. To eat of the tree of life: The expression give to eat, had reference to distribution and reward, and it meant that the promise was as sure as the One who gave it was true. The phrase to eat meant to participate in the life that is the fruit of the tree of life. The tree of life is an allusion to the tree that disappeared in Eden, but did not perish; it is now in the paradise of God, instead of the paradise of man where it once was enjoyed by the first man and his mate; it consists, in this symbolic presentation, in the reward given to the overcomers of the persecutions, which comes only from above--from God. The warnings to the Ephesian church surround the two elements--the false apostles and the Nicolaitanes. The first formed a parallel with the warning of Christ in Matthew 24:1-51 concerning the false prophets that should arise to disturb the disciples after the establishment of the church and before and during the siege of Jerusalem; and the latter was parallel to the warnings of Paul against the parties of Judaism that would develop within the churches. Revelation 2:8. See the comments on last verse of the preceding chapter for an explanation of the angel. Smyrna is one of the places that received a letter John was told to write. The description of the One who was dictating the letter is the same as in chapter 1:18; the same who was walking in the midst of the churches. This is one of the two that received no rebuke from the Lord in the letters to the seven churches. Comments by Foy E. WallaceVerse 8 The letter to the church at Smyrna--Revelation 2:8-11. 1. "These things saith the first and the last, which was dead and is alive"--Revelation 2:8.This sublime language repeats the eternity of the One who addresses this church, whom death could not vanquish, and it was intended for the encouragement of the Smyrna members to follow him even unto death, or martyrdom, with no fear of the consequences. Revelation 2:9. I know thy works. See comments at verse 2 for the general definition of this phrase which is used at the beginning of each of the seven letters; in this place it means the Lord approves of their conduct. Tribulation refers to the oppression being put upon this church by the enemy. A part of this resulted in the loss of their possessions which brought upon them a condition of poverty. But thou art rich. They were poor as far as this world's goods was concerned but were "rich in faith" (James 2:5). Say they are Jews, and are not. They belonged to the Jewish race but were not true to their religious profession; such people frequently joined with the heathen in persecuting the Christians. Synagogue of Satan means they really were serving the interests of Satan and hence were to be classed with his agents. Such insincere Jews would assemble in their synagogues for their pretended services to God, but due to their hypocrisy the Lord considered it a synagogue of Satan. Comments by Foy E. WallaceVerse 9 2. "The blasphemy of the Jews"--Revelation 2:9.This phraseology is not addressed to the true Jews, but to the pseudo-Jews, and had regard to the Jewish persecutions, which the calumnious and bitter opposition of the fanatical Jews waged against their own kinsmen who had accepted Christ. Again, it finds parallel in the Jewish persecutions foretold by the Lord in Matthew 24:1-51. Revelation 2:10. Imprisonment as a persecution was to be one feature of their tribulation which will be credited to the devil. Ten days is a figurative reference to a series of persecutions that were heaped upon the church under the opposition from the Roman government. This was to become a trial of their faith, and the Lord consoles them with the assurance that they need fear none of those things. Faithful unto death. Even death cannot defraud a true disciple of his reward. Crown of life. A crown is a decoration for being victor over a foe and such a token is worthy those who remain true to the Lord in the presence of death. Their body may die in His service but it will not deprive them of eternal life. (See Luke 12:4.) Comments by Foy E. WallaceVerse 10 3. "Ye shall have tribulation ten days"--Revelation 2:10.This cannot mean a literal ten days, but rather to the ten persecutors, the number of which is historically factual. As there were five fallen imperial rulers before Nero--from Nero to Diocletian there were ten persecuting emperors. This era of persecution reached its crescendo in Diocletian's reign of terror, in which he vowed to obliterate the name Christian from the Roman empire. The indications are too plain for doubt that this ten days tribulation had immediate reference to the era or epoch of the ten persecuting emperors. Their succession is symbolized in Revelation 17:8-11, which describe the ebbing and the flowing of the tide of persecution, in the expressions was, is not and yet is. In the verses 10 and 11 the succession of these emperors is so plainly indicated that the mention of them by name could not have been plainer to the members of the churches to whom this code language was addressed. The history of these apocalyptic facts is verified in Gibbon's History Of The Fall And Decline Of The Roman Empire.4. "Be thou faithful unto death"--Revelation 2:10.The death of this admonition predicted the martyrdom of some of their number. It does not refer to ordinary death as related to the usual span of life, not merely until one dies; it was a warning to them with specific reference to martyrdom. It was an exhortation to be faithful even unto martyrdom, a consequence of loyalty to Christ in the persecutions, and apocalyptic forecast fulfilled in the experiences of these churches in their own time, the trials of the immediate conflict, not prophecies of remote centuries. Revelation 2:11. .He that overcometh means the one who is "faithful unto death." The second death means the lake of fire (chapter 20:14) which cannot hurt the faithful. Comments by Foy E. WallaceVerse 11 5. "He that overcometh shall not be hurt with the second death"--Revelation 2:11.This passage finds its apocalyptic fulfillment within the vision itself, in Revelation 20:6, in the description of the culmination of all of the imagery of these scenes with the victory of the saints in the conflicts that come to end. The first law of the higher mathematics is that "things equal to the same thing are equal to each other." This law applied to the comparison between these two passages, chapter 2:11 and chapter 20:6, yields the following conclusion: 1. Overcoming the persecutions equaled exemption from the second death; 2. Part in the first resurrection equaled exemption from the second death; 3. These two things being equal to the same thing were equal to each other. Therefore, the result of overcoming the persecutions was pictured as the first resurrection of the apocalypse, and was prerequisite to the living and the reigning with Christ in the triumphant state of victory that is described. Revelation 2:12. The author identifies himself in this place by His possession of the sharp sword with two edges. This refers to the word of God which is described in Hebrews 4:12. The Lord says he hath this sword or that He originated it and has a perfect knowledge of the proper use of it. And to the angel is explained at chapter 1:20. Verse 13. 1 know thy works. (See comments at verse 2.) Know is used in the sense of approval with regard to the works in this verse. Where Satan's seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel. Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a "martyr" even as it is in our passage. However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as "witness" and it means the same. It is the word for "witness" in Hebrews 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter. We also know that some of those "witnesses" (martyrs) did not die, for they "wandered in deserts and in mountains." Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Anti-pas; he went to his death because he had been a true and faithful martyr for Christ. Comments by Foy E. WallaceVerse 12 The letter to the church at Pergamos.--Revelation 2:12-17. 1. "He which hath the sharp sword with two edges"-- Revelation 2:12.The sword is an instrument of war, hence Christ threatened to wage war against the church in Pergamos, because of the evils within it, with the weapon designated "the sword of my mouth." A sword of the mouth would necessarily be the spoken word, and it meant the employment of the two-edged sword of his word (Hebrews 4:12), as a dual condemnation of the outside espionage of Satan's seat in Pergamos, and the inside sabotage of Balaam's doctrine within the church itself--the combined infiltration of pagan secular practices on one hand, and the Nicolaitane spiritual contaminations of erroneous doctrines on the other hand. Revelation 2:13. I know thy works. (See comments at Revelation 2:2.) Know is used in the sense of approval with regard to the works in this verse. Where Satan's seat is. Pergamos was in one of the worst centers of idolatry, making the temptation all the greater. This church as a whole withstood the influence of heathendom, holding fast to the name of Christ as the true person to worship. Not denied my faith denotes that they maintained the basis of that faith or system of religion which was the Gospel. Not much is said elsewhere about this Antipas further than what is said here. He is referred to as a "martyr" even as it is in our passage. However, the reason for so classifying him is an error, namely, because it is said that he was slain for his faith. He was a martyr before being slain because death is not what makes a man a martyr; it only proves that he was a martyr. That term is from the same Greek word as "witness" and it means the same. It is the word for "witness" in Hebrews 12:1 where we know Paul is speaking about the faithful servants of God enumerated in the preceding chapter. We also know that some of those "witnesses" (martyrs) did not die, for they "wandered in deserts and in mountains." Hence a martyr is one who is true to the testimony of the Lord come what may, whether it be death or loss of goods or banishment like the case of John. Accordingly in the case of Antipas; he went to his death because he had been a true and faithful martyr for Christ. Comments by Foy E. WallaceVerse 13 2. "Where Satan's seat is"--Revelation 2:13.The stronghold of Satan consisted in the pagan and Jewish oppositions, which were combined in Pergamos into deadly threats against the church. The Pergamos church had been weakened by the heathen surroundings of Mysia, known for its famous temples, dedicated to Zeus, Minerva, Apollo, Venus, Bacchus, and Aesculapius. The figure, Satan's seat, denotes the wickedness of these idolatrous temples and the nuptials to these gods. The name Pergamos meant the "place of nuptials." It was a fitting figure of Satan's seat. 3. "In those days wherein Antipas was my faithful martyr"--Revelation 2:13.There is a traditional claim that Antipas was once a bishop of the Pergamos church, but history does not identify him. In this book of symbols and code, the same reason for not mentioning other persons by name, such as Nero, the emperor, would also argue against the reality of these names. It is more consistent with the character of the book for Antipas to be a symbolic designation and representative for martyrdom. The word Antipas is derived from antipater: "anti," against; and "pater," father, or paternal--and its meaning was, against the gods: hence, symbolic of faithfulness to Christ to the extent of "against all" gods of paganism. It therefore stood for all who would become victims of martyrdom in the persecutions to follow. Revelation 2:14. Thou hast there means the church was holding within its fellowship these characters. hold the doctrine denotes that they believe and retain and endorse it. The doctrine of Balaam is briefly stated in direct connection with this passage. It nertains to the advice that Balaam gave Balac after the four speeches that he (Balaam) made under the control of the Lord. The historical account of it is quoted from Josephus in connection with Numbers 25:1-5 in Volume 1 of Bible Commentary. The persons in the church at Pergamos were endorsing the same practices which were a mixture of idolatry and immorality. Revelation 2:15. See the comments at Revelation 2:6 on the Nicolaitanes. Revelation 2:16. Repent. (See comments at Revelation 2:5 on this subject.) Fight against them means a spiritual war since the weapon is the sword of my mouth. It means these guilty members will be exposed and condemned by this sword which is the word of God. Revelation 2:17. He that hath an ear is commented upon at Revelation 2:7. Him that overcometh signifies one who is faithful to the Lord until death. Eat of the hidden manna. This is a figure of speech formed from the circumstance recorded in Exodus 16:32-34; it is referred to by Paul in Hebrews 4. This manna was in the ark in the Most Holy Place where none were permitted to enter and partake. It is used here to represent the exclusive spiritual blessings that the Lord will bestow only on His faithful servants. A white stone alludes to some practices of old in which a favored contestant was given this kind of stone as a badge of distinction, on much the same principle as a soldier's decorations. This new name also signifies the special relation between a faithful servant and his Lord. No man knoweth in the sense that no man can realize or appreciate what it means to be thus blessed of the Lord. Comments by Foy E. WallaceVerses 14-17 4. "Thou hast them that hold the doctrine of Balaam . . . also the doctrine of the Nicolaitanes"--Revelation 2:14-17.The mongrel prophet of the Old Testament contrived the evil scheme to destroy the purity of the Israelites by a twofold seduction: first, seducing Israel into the worship of Baal; and second, tempting the men of Israel into lewdness by fornication. This doctrine of Balaam in the Pergamos church referred to apostate teaching. And the association of the Nicolaitanes with Balaam, in the teaching of immorality with the outward profession of Christianity, is a strong indication that the Nicolaitanes were identical with those who held the doctrine of Balaam, and it was a dual symbol of one party in the Pergamos church. Actually, then Balaam and the Nicolaitanes stood for the same things. It is significant to mention here that the term Nicolaitane is the Greek equivalent of the name Balaam in the Hebrew, and they both meant "the destroyer of the people." There is no factual authority for the view that the Nicolaitanes were the degenerate followers of a depraved and anonymous Nicolas, who is supposed to have demoralized and corrupted the Pergamos church. It is rather the symbolic association between Balaamism and Nicolaitanism. It seems too significant not to be true. Revelation 2:18. See comments at Revelation 1:20 for the explanation of the angel. In this letter the author states his personal name before giving a description of himself and it is the Son of God. Comparing His eyes and feet to fire and brass is explained at chapter 1:14, 15. Revelation 2:19. I know thy works is commented upon at Revelation 2:2. After naming the works He immediately uses the word notwithstanding, which shows that the works to which He refers are the things named in our present verse. Since they are all good we understand the word know is used in the sense of approval. Charity means an interest in the welfare of others, and service means the doing of something to assist in that welfare. Faith is produced by the word of God (Romans 10:17) and with the assurance that the divine word is leading them aright, it would cultivate patience or endurance in their activities. In the beginning of the verse the word works is used as a general reference to their manner of life. It now is used to bring out the fact that they performed good deeds for the welfare of others. Last to be more than the first. This is as it should be, for Christians are expected not only to produce the fruits of righteousness but to increase therein (2 Corinthians 9:10). Comments by Foy E. WallaceVerse 18-19 The letter to the church at Thyatira.--Revelation 2:18-29. 1. "These things saith the Son of God, who hath his eyes like unto a flame of fire"--Revelation 2:18.The reader is requested to turn back to the notes on chapter one for the incisiveness of this description. Revelation 2:20. Having given the church credit for the good things it was doing the Lord next makes his complaints. Thou sufferest. When a church retains a bad character in its fellowship, it becomes a partaker of the evil deeds of that person and will be condemned by the Lord. (See verses 14, 15.) The church at Thyatira was doing so concerning a false prophetess named Jezebel. Thayer defines this word, "A second Jezebel," then gives us the following historical statement. "The symbolic name of a woman who pretended to be a phophetess, and who, addicted to antinomianism [the doctrine of faith alone], claimed for Christians the liberty of eating things sacrificed to idols." This statement of Thayer's agrees with the language of the verse. Comments by Foy E. WallaceVerse 20 2. "Thou sufferest that woman Jezebel, which calleth herself a prophetess"--Revelation 2:20.The name Jezebel is the symbol of the powerful heathen influences and applied to the same defections designated by the doctrine of Balaam and the doctrine of the Nicolaitanes. The expression that woman Jezebel was a gradation of the same evil Jewish parties in the Pergamos and the Thyatira churches. She was representative of a pseudo-prophetess in the person of a female Judaizer, a sort of the Lady Macbeth, of the Shakespearean play; a representation of an added source of opposition and seduction to the already existing Balaams and Nicolaitanes. Revelation 2:21. Gave her space (of time) to repent indicates the longsuffering of God toward evildoers. Repent of her fornication. Doubtless those whose religion was so materialistic as to worship dumb idols also indulged themselves in fleshly fornication. However, it is evident from many passages that idolatry was classed as spiritual fornication in Bible times; one such passage is Jeremiah 3:9. Revelation 2:22. This verse indicates that spiritual adultery (idolatry) is what is meant through most of these verses. The Lord here threatens to punish this wicked woman by casting her and her customers into a bed together. That would not be any punishment for a woman who was a literal adulteress. But the form of language is used that indicates something unpleasant was to be inflicted, for it refers to the bed as a place of tribulation. Of course in a case of literal adultery the Lord would regard an impure woman and her patrons as being guilty together. Likewise if a woman entices the professed servants of God to commit idolatry, the whole group would be held as partners in the guilt. (See Matthew 15:14.) Revelation 2:23. Kill her children with death. This may sound strange to us if we try to be technical, for if a person is killed at all it would mean death. It is what is known as a Hebraism which means an expression peculiar to the speech of the Hebrews and used by others for the purpose of emphasis. The idea is to make the hearer realize the certainty that death is to be inflicted. It is similar to "thou shalt surely die" (Genesis 2:17), or not to "die the common death of all men" (Numbers 16:29). All the churches shall know. Whatever was going to be done was to be of such a public character as to make it an example. Searcheth the reins and hearts. The Lord is able to penetrate the innermost thoughts and expose the evil to the shame of the guilty. Will give unto every one of you according to your works. Those who are personally responsible for the conditions will be called to account. Comments by Foy E. WallaceVerses 21-23 3. "I will cast her into a bed . . . and I will kill her children" --Revelation 2:21-23.The Lord had given this leader of degenerates in the Thyatira church "a place to repent," that is, a respite, or period of probation, as he had done for the antediluvians in the days of Noah--but instead of accepting this suspension of sentence and repenting, they proceeded in their degeneracy from bad to worse, and the Lord said: "I will cast her into a bed," that is, of pain, instead of the sensuality which represented spiritual fornication in the corruptions of doctrine and practice. This symbolic Jezebel would be cast into a bed of retribution for her sins, referring to the judgment that would be brought upon the followers of these apostate teachers in the churches. And the Lord added: "I will kill her children"--that is, by exterminating the seeds of wickedness and false doctrine, thus preventing its offspring. Revelation 2:24. Unto you I say . . . as many as have not this doctrine. In every condition of evil there are some who have not endorsed the evils of others, and they are not held responsible for that which they could not prevent. Not known the depths of Satan. Not been mixed up in these evil things of Satan who is prompting Jezebel and her partners. As they speak refers to the false teaching of this wicked woman and those being influenced by her. Put upon you none other burden. The Lord will not condemn them for what they cannot prevent, but He will "burden" them with the duty of abstaining from the evil practices that he has been condemning. Comments by Foy E. WallaceVerse 24 4. "The rest in Thyatira, as many as have not this doctrine"--Revelation 2:24.This word of approval was directed to those in Pergamos who had not accepted the philosophy and practices of the libertine degenerates, who had not corrupted their minds with the depths of their degenerates and depraved philosophy--he would not lay upon them further duties than they were faithfully performing, nor burden them with the condemnations of the evil things in which they had not participated. It seems evident that the depths of the degenerate philosophies of paganism which endangered these churches, and apparently taking root in them, were symbolized in the condemnations of the Balaams, the Nicolaitanes and the Jezebels within their midst. Revelation 2:25. Hold fast, or maintain their disconnection with these evil things. Till I come is equivalent to saying "until death." Comments by Foy E. WallaceVerse 25 5. "But that which ye have already hold fast till I come" --Revelation 2:25.The mention of the "rest" in Pergamos referred to those of their number who were holding to the truth against the Jezebel pagan philosophies and Nicolaitane doctrines, and they were exhorted to hold fast to these truths until the rendering of the judgment against the evil elements in the church, and the execution of the judgments pronounced, in the events that were to follow. The statement "till I come" has no reference to the second advent of Christ. Jesus did not deceive the church at Thyatira into believing that his Second Advent and the Judgment Day would occur during their life time. The admonition referred to his coming in the events of judgment against the Jezebel paramours there. Again, it is solid proof that the things mentioned had fulfillment in the period of their own lives, the time to which the apocalypse belonged. Revelation 2:26. Figurative language must be based on some literal fact or possible fact. Christians are not to exercise any temporal rule over the world on the basis of their religious profession, but they are to be joint rulers with Christ as to spiritual conduct that will please the Lord. (See the comments at Revelation 1:6.) This partnership with Christ is on condition that the disciple is faithful unto the end, which means until death if such should be imposed upon him. Revelation 2:27. An iron rule does not always mean one of harshness, but that metal should also be thought of as being unyielding and strong and enduring under a strain. All the phrases of this verse should be understood in this figurative sense. Comments by Foy E. WallaceVerse 26-27 6. "To him that overcometh . . . will I give power over the nations, and he shall rule them with a rod of iron"--Revelation 2:26-27.This is not a future millennium text. It is plainly the imagery of the irresistible force of the gospel. It compares with Jeremiah 1:10; Isaiah 11:9; Psalms 2:9; Psalms 110:2, and 1 Corinthians 6:2. The figure of the rod is used to denote the chastening of the truth, and for the power and authority of Jesus Christ transferred in a figure to his followers who proclaim it. It is used to denote the power of the gospel published in the new dispensation, as previewed in the prophetic psalms-- Psalms 2:9; Psalms 110:2. It is used for censure and discipline in 1 Corinthians 4:21. In Revelation 2:26 it refers to the impact of the gospel on the pagan world through the victory of the church emerging from persecution. Revelation 2:28. Morning star. Jesus calls himself the "morning star" in Revelation 22:16. The significance of this phrase is due to its brightness as it precedes the sun in rising, thus announcing that a new day is dawning. (See 2 Peter 1:19.) The present verse means that the faithful disciple will be given the spiritual brightness of Christ. CommentsVerse 28: Revelation 22:16 identifies Christ as the Moming Star. The redeemed also get Christ. The morning star is the object in the sky that is seen just before the dawn. Christ leads the lighting of the spiritual world with his truth. (2 Peter 1:19) Revelation 2:29. He that hath an ear. (See Revelation 2:7.) CommentsVerse 29: John closes the statement to the church in Thyatira the same way he closes all the other letters. It means pay attention to what has been written because it comes from God through Christ and the Holy Spirit. John T. Hinds Commentary On Revelation 3 LETTER TO THE CHURCH IN SARDISRev_3:1-6 Revelation 3:1 ---And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars:— Sardis was the capital of Lydia, a province of Asia Minor, and once the home of Croesus who was celebrated for his fabulous wealth. It was situated inland a considerable distance northeast of Ephesus. Though lacking much of its ancient importance as a commercial city, it must have been an important place when the church was planted there. This letter opens with the usual address to the “ angel of the church,” and a repetition of two characteristics of Christ which John had already learned about. (Revelation 1:4 Revelation 1:16.) In Revelation 1:4 he was told that the revelation was to come from the seven Spirits; here Jesus is represented as having the seven Spirits. This is a particularly proper way to present Christ; for the word seven indicates fullness and he is said to possess the Spirit without measure. (John 3:34.) Since Christ promised to send the Spirit (John 15:26), and the Spirit was to reveal the things of Christ, there was double assurance here that the revelation to this church would be correct. Having the seven stars in his hand means that the angels of the churches were under his authority. See notes on Revelation 1:20. Revelation 3:1 ---I know thy works, that thou hast a name that thou livest, and thou art dead.—To have a name to live means that they were nominal Christians— professed to be living the Christian life, but were in fact spiritually dead. A similar expression is used by Paul in 1 Timothy 5:6. In other words, it may be said that their' profession of righteous living was a mere name. This general condemnation must not be understood to apply to all, for a definite exception is made in verse 4 of a “ few” who had not defiled their garments. Revelation 3:2 ---Be thou watchful, and establish the things that remain, Arhich were ready to die:— A similar exhortation is given by Paul in Ephesians 5:14. It means that, like a soldier on guard, they should arouse themselves to a faithful performance of the Lord's work. The things that remain probably include some who had not completely lost their love for the Lord, and the various graces and good works that needed to be strengthened and increased. This should be done regardless of how few remain who may be worthy of the name Christian in any sense. Things ready to die mean those that are about to cease to exist. If possible, all Chris­tians should be saved, and all good works increased to the fullest limit. Revelation 3:2 ---for I have found no works of thine perfected before my God.— That is, their works had not been made complete, or carried out fully, in the divine estimate of things. “ Before my God” indicates that both God and Christ considered their works in­complete. They were self-satisfied, but God was displeased. This is the sad condition with multitudes of churches and individual Christians, who deserve the same rebuke here given those of Sardis. Revelation 3:3 ---Remember therefore how thou hast received and didst hear; and keep it, and repent.— Naturally this exhortation im­plies that they should remember the things they had heard and received, but the specific thing commanded is that they should recall ; “ how” they had heard and received. This could include the miraculous proof which may have been present when the church was established, a remarkable evidence of the truth of the gospel, but may have reference to the sincerity and enthusiasm with which they accepted the gospel. If so, then, like the church at Ephesus, they had fallen from their first love. Hence, after urging them to keep what they had received at the first, he tells them to repent— that is, they should decide to turn back to their former zeal for the church. This church is not charged with tolerating any wicked doctrines, as in the cases of Ephesus and Thyatira, but rather with slowly dying from loss of interest in what was accepted. Revelation 3:3 ---If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.—The coming of the Lord sometimes means his personal coming at the end of the world (1 Thessalonians 5:2; 2 Peter 3:10); but here it evidently has the same meaning as in Revelation 2:5 Revelation 2:16, in this book, a sudden judgment sent upon them for their sins. That is clearly the import of the threats made against these churches. The conditional phrase, “ If therefore thou shalt not watch," implies that they might not do it and would in that case suffer. This, in principle, shows that Christians may be found un­faithful when the Lord comes at the judgment; hence, the possibility of such being finally lost. This verse is positive proof that no one knows the exact time that the Lord will come, either in providence through punishments or in person at last. Revelation 3:4 ---But thou hast a few names in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy.—A “ few names" means that there were a few members of the church who had not followed the majority off into carelessness and sin, figuratively represented as not soiling their garments. When they obeyed the gospel they were considered as having made their robes white in the blood of the Lamb (Revelation 7:14)— that is, they had been purified from sin and made righteous. They had not allowed their lives to be contaminated with evil like soiling a white garment with dirt. To walk with Jesus, the reward offered them, means that they were to be saved. This is clearly implied in the expression “ in white." The reason assigned is that such persons are worthy; they have the kind of character which God recognizes as worthy of salvation. Revelation 3:5 ---He that overcometh shall thus be arrayed in white gar­ments;— Their being “ arrayed in white garments"— saved— is here plainly made to depend upon their overcoming. Unless they might fail to overcome, there would be no point in ex­pressing the condition. Each affirmative proposition necessarily has a corresponding negative one, either expressed or implied. The negative one here is that those who do not overcome will not be arrayed in white garments. This unquestionably means that such will be lost. Revelation 3:5 ---and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.—Here again the promise implies that unless one over­comes his name will be blotted out and his name will not be confessed before the Father. Language could not more defi­nitely indicate the -possibility that Christians may be lost. Any other view renders the language not only misleading, but ac­tually false. An implied argument is just as good as a direct statement. Revelation 3:6 ---He that hath an ear, let him hear what the Spirit saith to the churches.— See notes on Revelation 1:7.LETTER TO THE CHURCH IN Rev_3:7-13 Rev 3:7 ---And to the angel of the church in Philadelphia write:—See notes on Revelation 1:20. Philadelphia was located almost directly on a line between Sardis and Laodicea. In the second century after Christ it came under Roman rule. It is said to have remained a Christian city longer than any of the seven mentioned. It still exists, but with a Turkish name. Revelation 3:7 ---These things saith he that is holy, he that is true,—The word “ holy” is a designation for both God and Christ; here, of course, it refers to the latter. He is also true; true in himself and in all his words. Such characteristics were a guarantee that all he said to them would be the exact truth, the very things upon which they could depend implicitly. As in all the other letters, this was a very appropriate address. Revelation 3:7 ---he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:—That Christ had to be David’ s son is certain from both Old and New Testament teaching. (Isaiah 9:7; Luke 1:30-33; Matthew 22:41-45.) Figuratively the word “ key” means authority— the right to open and close doors; or, expressed differently, it means the authority to lay down conditions of acceptance or rejection. This authority came to Christ when he, as David’ s son, began his reign upon David’ s throne— that is, his authority as a ruling king commenced at that time. This language is borrowed from Isaiah 22:22. The prophet’ s words primarily referred to Eliakim who executed the king’ s author­ity. Spiritually they apply to Christ upon the throne of David because he was David’ s son. The authority here expressed truly belongs to Christ and has been declared to us by his apostles. (John 20:22-23.) The point in the expression being considered is that Christ was said to have the key of David when this letter was written. This settles the matter that he was then upon David’ s throne. If so, then he is now. The theory that he must come in the future to begin his reign upon David’ s throne is of necessity false. In addition to his righteousness he, as their ruling king, had authority to address them. Without this, the letter would lose its power as a part of the divine revelation, and could be ignored as a writing of authority. Revelation 3:8 ---I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.—Here as in the case of the other churches, they are reminded that the Lord knew their works— not only their efforts, but the difficulties under which they labored. The words “ thou hast a little power” may mean that the Lord noted their wreakness, poverty, and few members. But in spite of such drawbacks they are complimented as resisting temptations to the extent that they had kept God’ s word and had not denied their faith in Christ. For that reason God had opened to them doors of opportunities for greater service. Just what opportunities those open doors brought to them is not stated. We may always expect that duties faithfully performed will lead to chances for doing greater things. Revelation 3:9 ---Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.—The first part of this verse is an in­complete sentence, but the second part begins with the same word and completes the thought. The church was encountering certain opposers who claimed to be Jews, or the true people of God, but were, in fact, a “ synagogue of Satan” ; hence, not being God’ s people, their claims were false. The word worship ordinarily means rendering homage; but here it may signify nothing more than that their bitter enemies would be led in some providential way to admit that God loved that church and gave it his blessings. Just how this would be done is not stated. In a broader sense we may understand that the lesson here taught will be applicable to all who oppose the truth. At the judg­ment, if not before, all enemies of the gospel will be forced to concede that the gospel is true and the church is a divine insti­tution. Revelation 3:10 ---Because thou didst keep the word of my patience, I also will keep thee from the hour of trial,—The conditional nature of God’ s blessings is here definitely expressed. Because they kept God’ s word, he would protect them in the time of trial. Keeping God’ s word means that they obeyed his commands. “ The word of my patience” has direct reference to the fact that, in accordance with God’ s word, they had patiently endured in spite of all kinds of opposition. His promise to keep them in the hour of trial did not mean that they would be unconditionally protected, or that they would be allowed to escape all trials. It rather means that through his favors and their fidelity they would be able to meet successfully all trials. That is all any Christian should expect or even want. Revelation 3:10 ---that hour which is to come upon the whole world, to try them that dwell upon the earth.—The “ whole world" may here refer to the Roman Empire or the then inhabited earth. The expression may be used in a free sense to indicate some widespread calamity that would affect the country of which Philadelphia was a part. The particular trial is not named and we have no means of knowing what it was. In principle the same promise would fit the judgment as the great trial for the whole human race. God will keep those who obey his commands. All trials test the genuineness of those who profess to be followers of Christ. Revelation 3:11 ---I come quickly: hold fast that which thou hast, that no one take thy crown.— If the trial referred to meant some ca­lamity that was to befall Asia Minor, the time of it may have been near when John wrote: or, the expression may indicate the suddenness with which the calamity would come. God’ s allowing punishment to befall is represented as the Lord com­ing indirectly; that is, he permits it to happen. Being urged to hold what they had means that they were not to lose their faith, but persist in obedience. Thus they would prevent any­thing from leading them to lose their crown. The word “ crown" here means a token or garland of victory— a reward to those who win. The language implies the possibility of losing it. Revelation 3:12 ---He that overcometh, I will make him a pillar in the tem­ple of my God, and he shall go out thence no more:—The word temple sometimes refers to the church (1 Cor. 3: 16) and some­times to heaven (Revelation 7:15). The reference here seems to be to heaven, for the overcomer is to “ go out thence no more.” The word pillar carries the idea of something permanent— a fixture— a thing that remains as long as the temple lasts. Leav­ing off the figurative language, the thought is that one who finally overcomes will be in no danger of being rejected; the one who fails to overcome will be in such danger. Revelation 3:12 ---and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.—As the name of conspicuous persons might be written on pil­lars of temples, so the name of God is represented as being written on one who overcomes. Again, omitting figures of speech, it means that the overcomer would be recognized as one of God’ s redeemed. The name of the city of God would be written upon him— that is, he would be known as one belonging to the city of God. The “ new name” referring to Christ was also to be written upon him. This would at least indicate that he was entitled to all that was secured by the name of Christ. In Revelation 21:2 the final state is said to be the “ new Jerusalem, coming down out of heaven.” If the word temple should be understood as referring to the church, then coming down out of heaven would mean that it originated from heaven, and that faithful members would remain in God’ s favor. Losing a place in God’ s temple, with all that means, would result from a failure to overcome. Another proof of the possibility of Christians being lost through disobedience. Revelation 3:13 ---He that hath an ear, let him hear what the Spirit saith to the churches.—See notes on Revelation 2:7. LETTER TO THE CHURCH IN Revelation 3:14-22 Revelation 3:14 ---And to the angel of the church in Laodicea write:—See notes on Revelation 2:1. Laodicea was located east of Ephesus, near Colosse. Revelation 3:14 ---These things saith the Amen, the faithful and true witness, the beginning of the creation of God:—These words refer to Christ. See notes on Revelation 1:5. Since the church at Laodicea was “ lukewarm,” it was appropriate for Christ to refer to himself as “ the faithful and true witness.” This thought is also ex­pressed in the one word “ Amen.” In Colossians 1:16 Christ is re­ferred to as being in the creation with the Father. Hence, it would not be out of place to say that he was the beginner or author of creation. Saying that he was the “ beginning of the creation of God” doubtless was intended to impress the Laodiceans with the thought that he had all divine authority to com­mand; hence, obedience was imperatively necessary. Revelation 3:15 ---I know thy works, that thou art neither cold nor hot: 1 would thou wert cold or hot.—As was said to the other churches, the Laodiceans were told that Christ knew their works. For the church at Philadelphia the Lord had only praise; for the Laodiceans, only censure. In describing their spiritual condition he uses three terms— cold, hot, and luke­warm. He declares that they were neither cold nor hot, and expressed the wish that they were one or the other. The comparison here is based upon water at different degrees of temperature. Either hot or cold, it is palatable; being neither — lukewarm— it is nauseating. So the condition of the Laodi­ceans spiritually was deeply offensive to God. To be hot means that they should have been fervent in their zeal in God's service. It is easy to understand how that would be better and more pleasing to God than their utter indifference, but just why God would prefer their being cold is not so easily seen; commentators are not agreed on this point, nor exactly on what class is referred to as being in the cold state. Since “ cold” and “ lukewarm” have about the same significance when used to describe members of the church without zeal for God, it is concluded by some that “ cold” refers to those who have made no profession of serving God— the unsaved. But why should one unsaved be preferred to one whose professed Chris­tianity lacks piety, earnestness, and zeal? In short, one who is indifferent, self-satisfied, and heartless? It could not be because it would be finally any better for the individual, for both characters will be lost. The unsaved man might be more easily aroused to realize his lost condition than the self­satisfied Christian could be aroused from his sleep, because of being deceived in thinking himself safe. A more probable reason, however seems to be that the lukewarm Christian will do the church more harm than the unsaved sinner. In­consistent and hypocritical members of the church exercise a more deadly influence against the truth, and keep more people from obeying the gospel than outright sinners. This is often made evident by those who justify their refusal to enter the church on the ground that they are “ better than some in the church.” Revelation 3:16 ---So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth.—This expression, when changed into literal language, means that God will reject such professed Christians. This is plain proof that they are actually no better than those who never entered the church; and, as already suggested, their position renders them more detrimental to it. Revelation 3:17 ---Because thou sayest, I am rich, and have gotten riches, and have need of nothing;—These words seem to assign a reason why they were lukewarm, and also why Christ urged them to reform. “Riches” may refer to material or spiritual things, or to both. Those rich in material goods usually are unduly self-confident; those who are cold and unconcerned in spiritual things consider that they have enough and do not need anything. Both are self-deceived, as the next expression clearly shows. Revelation 3:17 ---and knowest not that thou art the wretched one and miser­able and poor and blind and naked:—The saddest thing about the lukewarm Christian is that he does not realize his true con­dition and the fatal results that will finally come to him. If he did, he would not remain lukewarm. He thinks himself in need of nothing when, in fact, he is poor, blind, naked, wretched, and miserable. He is in a wretched and pitiable condition, but wholly unconscious of the fact. Revelation 3:18 ---I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eyesalve to anoint thine eyes, that thou mayest see.—The Lord’ s counsel here is beautifully im­pressive. Material things of much value are used to express spir­itual lessons. The worth of true Christianity could not be bet­ter expressed than by refined gold. White garments are said to be the righteous acts of the saints. (Revelation 19:8.) We clothe the body for both protection and decency. Righteousness protects the soul against sin and prevents the shameful inconsistency of professing one thing and practicing something else. Eyesalve would suggest that they carefully consider God’ s word, apply­ing its teaching to themselves, till they could fully see their pitiable and sinful condition. This would bring them back to a full realization of their true state and bring about a happy reformation. Revelation 3:19 ---As many as I love, I reprove and chasten: be zealous therefore, and repent.—Rebuke and chastening are evidences of genuine love, when they are properly given. Of course, divine perfection would prevent the Lord’ s giving them improperly. We are told that “ whom the Lord loveth he chasteneth,” and that too, “ for our profit, that we may be partakers of his holiness.” (Hebrews 12:6 Hebrews 12:10.) For that reason he commanded them to be zealous and repent, and the command comes down to all similar characters now. Repentance leads to a change of con­duct; the lukewarm person becomes zealous. Revelation 3:20 ---Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.—This language is a touching appeal to impress the necessity of heeding the exhortation in the two preceding verses. It is in striking contrast with the severe rebuke for their coldhearted indifference to the Lord's service. The lessons taught by the imagery are too evident to be misunderstood. One knocking at a door for admittance in­dicates the Lord’ s appeal to them to give him and his service a place in their hearts. In this he takes the lead. Opening the door or refusing to do so brings out man’ s ability and the con­ditional nature of acceptance with God. Perhaps the custom then was to speak as well as knock upon the door. Yielding to the demand of the voice and opening the door shows man’ s willing­ness to have the Lord for a divine guest. Association at a meal has always indicated friendship. Lukewarm saints renew their spiritual strength when they invite the Lord to become their guest. Eliminating all figures of speech the thought is, by following the Lord’ s teaching, we become zealous Christians, vhich is the lesson of this text. Revelation 3:21 ---He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne.—As a reward for overcoming— complet­ing the work which the Father guve him to do— Jesus was granted the honor of sitting at God’ s right hand as head of the church, Priest and King. (Ephesians 1:19-23; Hebrews 8:1; John 18:36; Philippians 2:7-11.) The word “ throne” indicates author­ity, dominion, and power. He was given this position because he overcame. Sitting with God upon his throne means that the Father gave him the right to rule as king. In like manner those who overcame by doing Christ’ s commands were to be given authority to rule with him. This faithful Christians do by teaching and practicing his laws by which men are to be governed spiritually. Only in this way can the Lord reign over men. His law has been revealed to the world through the apostles and perpetuated by the teaching and lives of his disciples. He has made no other provision for its dissemina­tion. All faithful Christians, therefore, share with him in rul­ing through his truth— here called sitting “ down with me in my throne.” This is the same truth, from a different view­point, as is expressed when Christ’ s disciples are called “ the salt of the earth.” (Matt. 5: 13.) As Christians are agents through whom men are saved (1 Tim. 4: 16), so they are agents through whom Christ reigns. Hence, they sit with him in his throne— that is, rule with him. It is called the Father’ s throne because he gave it to Christ; it is Christ’ s because he, as a descendant of David, sits upon it; it is David’ s (spiritually speaking) because the Savior had to be of his family— the “ throne of his father David” being the only one promised him. (Luke 1: 32.) In like manner the throne in the final state is that “ of God and of the Lamb” (Rev. 22: 1), yet the rule is then turned back to the Father (1 Cor. 15: 24-28.) Revelation 3:22 ---He that hath an ear, let him hear what the Spirit saith to the churches.— See notes on Revelation 2:7. 1. The language of these letters clearly indicates the indi­vidual and personal responsibility of man to God. Each con­gregation received its praise or rebuke, or both, just as its own case required. Even the distinct classes in each congregation were pointed out and held to account for their peculiar sins. The principles that “ God is no respecter of persons” (Acts 10:34), and that “ each one of us shall give account of himself to God” (Romans 14:12), are verified in these letters in a most unmistakable manner. 2. Each letter closes with one or more promises on the con­dition that the individual “ overcome.” This logically implies that these rewards would be lost, if one failed to overcome. This also implies individual ability either to fail or to over­come. The exhortation would be without meaning, if this were not true. The sum of all the rewards mentioned to these churches shows how much one may lose by disobedience. They include so much that no one can be saved who loses them. This will be amply clear, if all of them are written together. In these conditional promises we have the strongest possible argument that Christians may be finally lost; or, that the doctrine, “ Once in grace, always in grace,” is not true. 3. In order that the full force of this argument on the possi­bility of apostasy may appear, the rewards that may be lost by failing to overcome are listed here. They are as follows: 1. Privilege to “ eat of the tree of life, which is in the Para­dise of God.” (Revelation 2:7.) 2. To receive a “ crown of life” and not be “ hurt of the second death.” (Revelation 2:10-11.) 3. To receive the “ hidden manna,” “ white stone,” and “ new name.” (Revelation 2:17.) 4. To receive authority to rule the nations. (Revelation 2:26-27.) 5. To be “ arrayed in white garments,” not have name blotted “ out of the book of life,” and be confessed before God and an­gels. (Revelation 3:5.) 6. To be made a “ pillar in the temple of my God” and have the names of God and Christ written upon him. (Revelation 3:12.) 7. To be allowed to sit with Christ in his throne. (Revelation 3:21.) As all these may be lost, how much more would one have to lose to be eternally lost? The answer is, nothing.Verse 1 Revelation Chapter Three This chapter continues the letters to the seven churches, having the last three: to Sardis (Revelation 3:1-6), to Philadelphia (Revelation 3:7-13), and to Laodicea (Revelation 3:14-22). SARDISAnd to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead.A present-day village named Sart, composed of a few paltry huts, is all that remains of the once proud capital of the Lydian monarchy,[1] and which probably existed even before the Lydian kingdom came into being in 1200 B.C.[2] Great names of ancient history were associated with the place, such as Croesus (with fabulous riches), Cyrus, and Alexander the Great. When Xerxes launched his disastrous invasion of Greece, Sardis was the staging area for his immense army. It was strategically located on top of a plateau protected on three sides by almost perpendicular cliffs overlooking the Hermus valley, giving the city strong military protection. Despite this, however, the city was twice destroyed through their overconfidence in leaving the supposedly unclimbable cliffs unprotected. Such overconfidence is understandable; for on all but the south side, "Its perpendicular rock walls rose 1,500 feet above the valley, and provided a natural citadel."[3] Both Cyrus in 546 B.C. and Antiochus the Great in 218 B.C. captured Sardis by scaling the undefended cliffs. The great importance of the city in ancient times, how ever, had sharply declined in apostolic times; and the city itself partook somewhat of the "deadness" that this letter ascribes to the church there. The principal temple of the place was that of Cybele, identified with Artemis, and like all other pagan temples a center of immorality. Ruins of it lie along the Pactolus river in the valley below the cliffs, the once gold-laden sands of which were one source of the city's wealth. The worship of the emperor was also strong there; and, out of gratitude to Tiberius who had aided financially in rebuilding the city after an earthquake in 17 A.D., they competed for the honor of building a temple to him; but they lost out to Smyrna.[4] Tiberius remitted their taxes for a period, but Sardis never regained its place of importance, except for a brief while in the reign of Diocletian. It existed continuously until 1402 when it was so completely destroyed by Tamerlane that it was never rebuilt.[5] Scott reported that "only two or three shepherds inhabited a hut there" at the time of Arundel's visit in 1826, and that in 1850 "no human being was found living in the once mighty and populous Sardis."[6]The fact that no New Testament records tell of the establishment of the church in Sardis should not be thought strange; because only a small fraction of the activity of the apostles and first generation Christians is mentioned in the New Testament. Sardis probably learned the truth about the same time that other churches in the area were planted, and possibly from the very same sources. He that hath the seven Spirits of God ... Christ represented himself to this church in terminology describing the glorified Saviour in the first chapter. As noted earlier, this clause is difficult; but it likely means, "the Holy Spirit sent in his fullness to the seven churches."[7]I know thy works ... This is stated in all seven of the letters. Thou hast a name that thou livest ... This means that the people of this church were "nominal Christians, professing to live the Christian life";[8] but it also seems to indicate that they enjoyed a good reputation in the community, a deduction from the fact that no mention of any opposition from the pagan society is made. They apparently had no Balaam, no Nicolaitans, and no Jezebel. Not even the Jews were mentioned as opposing them. Perhaps Caird was right in referring to them as, "The church everyone spoke well of, the perfect model of inoffensive Christianity, unable to distinguish between the peace of well-being and the peace of death."[9] Although not all at Sardis were "dead" (Revelation 3:4), "The majority had so fully compromised with the pagan environment that they were Christian in name only."[10] They could have been a rather large and influential body of people, for there is no reference to their having but a "little strength" as was the case at Philadelphia. However they might have looked in the eyes of men, they were nevertheless dead in the eyes of the Lord. And thou art dead ... What a dreadful sentence of condemnation is this. The Lord had not one word of approval for this church, no works to commend; and the inference in Revelation 3:5 is that he had already blotted the names of some of them out of the book of life. [1] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 546. [2] E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 113. [3] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 47. [4] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 109. [5] E. J. Banks, ISBE, p. 2692. [6] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 40. [7] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 94. [8] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 53. [9] G. B. Caird, op. cit., p. 48. [10] Robert H. Mounce, op. cit., p. 110. Verse 2 Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God.Be thou watchful ... Many commentators love to tie this in with the repeated destruction of the city of Sardis through failure to "watch"; but this is not necessary. Christ himself, in the great discourse on Olivet (Matthew 24 and parallels), enjoined watchfulness; and that discourse is frequently in the mind of the writer throughout Revelation; and this is very likely the case here. See Mark 13:35 Mark 13:37. Establish the things that remain ... This stresses a truth sometimes overlooked, namely, that even in dead, wicked, in different congregations there may be some members, probably humble and obscure, who are still trying to do the will of God and in their hearts grieve for the desolation. Barnes said, concerning such as these: An important duty in a low and languishing state of religion, is to "strengthen the things that still survive." It is to cultivate all the graces that do exist; to nourish all the love of truth that may linger in the church; and to confirm, by warm exhortation, and by reference to the gracious promises of the word of God, the few who may be endeavoring to do their duty, and who, amidst many discouragements, are aiming to be faithful to the Saviour.[11]ENDNOTE: [11] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 89. Verse 3 Remember therefore how thou hast received and didst hear; and keep it, and repent.Earle, in this and the preceding verse, found five steps to a revival: (1) "Be watchful"; (2) "Strengthen the things which remain"; (3) "Remember"; (4) "Hold fast"; and (5) "Repent."[12]Remember ... "Memory is again the lever for repentance, as in Revelation 2:5"[13] See notes on that verse, above. And just what were those things they were supposed to remember? We are not told, but Hinds is probably correct in the view that: This could include the miraculous proof which may have been present when the church was established, a remarkable evidence of the truth of the gospel; but it may have reference to the sincerity and enthusiasm with which they accepted the gospel.[14][12] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 515. [13] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 364. [14] John T. Hinds, op. cit., p. 54. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee.It is common for interpreters to make this mean that John is warning Sardis to be prepared for the Second Advent; but as Caird noted, "If we allow John to speak for himself, he is clearly saying that the coming itself is contingent on the church's refusal to repent."[15] Thus, as in the other references to "the coming" in these chapters, it is a "coming in judgment" that is meant, not the final Advent, but a providential visitation upon the sinful. The Second Advent is not contingent upon any group's repentance. When our Saviour gave the great Olivet discourse (Matthew 24; Mark 13; Luke 21), he mingled the prophecies of the destruction of Jerusalem and those of the Second Coming, some of his discourse referring to both events, the first as typical of the second; and the same method is here employed. Therefore, the warnings of providential judgments and "trials" coming upon the church, with the admonitions to "watch," etc., likewise have their application to the ultimate Coming of the Son of God in glory. ENDNOTE: [15] G. B. Caird, op. cit., p. 49. Verse 4 But thou hast a few names in Sardis that did not defile their garments: and they shall walk with me in white; for they are worthy.A few names ... This means, of course, a few persons, Christians, who despite the prevailing wickedness and deadness of the church were still faithful, but in danger of being overcome at last by the defection of the vast majority. As Barnes said, "This indicates that where error and sin prevail, there may be a few who are worthy of divine commendation."[16] When a church dies, or becomes evil, many innocent persons are always discouraged and lost as a result. Nothing can be more tragic than such an event. They did not defile their garments ... This plainly indicates that the prevailing immorality of the pagan culture was being indulged by Christians. "While maintaining outwardly their good works and Christian activities, they were adapting themselves to the luxury and (sinful) pleasures of their pagan environment."[17]Moffatt declared that the language here is similar to that found in votive inscriptions from Asia Minor, in which "soiled clothes disqualified the worshipper and dis honored the god."[18] However the resemblance was superficial. Whereas the pagan priests were concerned with literal clothes, the apostle's letter here has reference to "soiling one's clothes" figuratively or spiritually. Committing immorality would in deed have been soiling one's clothes spiritually. For they shall walk with me in white ... Like all the other promised rewards in this series of letters, this is a promise of eternal life stated in figurative terms. Most commentators seem to concur in this view. "This white is not the white of the undefiled robe; it is the lustrous white of glory."[19] "It would seem that walking in white is a way of describing those who are justified."[20][16] Albert Barnes, op. cit., p. 90. [17] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 57. [18] James Moffatt, op. cit., p. 364. [19] W. Boyd Carpenter, op. cit., p. 547. [20] Robert H. Mounce, op. cit., p. 112. Verse 5 He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.Shall be arrayed with me in white ... This, of course, is to be taken in close connection with Revelation 3:4. Rather than finding some reference in this to customs of pagan worshippers, it is better to understand the figurative meaning of it as similar to that mentioned by Adam Clarke: The great council of Israel sat and judged the priests. If in a priest any vice was found, they stripped off his white garments and clothed him in black, in which he wrapped himself, went out, and departed. Him in whom no vice was found they clothed in white; and he went and took his part in the ministry with his brother priests.[21]I will in no wise blot his name out of the book of life ... For fuller comment on "The Book of Life," see in my Commentary on Hebrews, pp. 381,382. It is significant that Christ's confession of the faithful is, in some manner, connected with enrollment in the book of life, not only upon the occasion of the initial inscription, but upon the final entry into heaven. A verse like this is inevitably associated with the study of predestination; and sharply divergent views of it are taken. Bruce, for example, has this: The "book of life" appears here ... to include at first all whose names are on the membership roll of a local church; but those whose membership is but nominal have their names deleted, the Lord declares he never knew them (Luke 13:25 Luke 13:27).[22]The significance of such an interpretation is that it means that some who are enrolled in the book of life were never saved at all. "The Lord never knew them." It is difficult to understand how anyone could believe that heaven itself endorses the earthly enrollment of wicked people whom the Lord "never knew" by inscribing their names in the book of life. It is impossible, therefore, for us to accept the notion that any reference whatever to the membership rolls of any local church is to be found here. Any true conception of the "Book of Life," which belongs to the Lamb of God, makes it inconceivable that any unsaved, unredeemed persons would ever be inscribed in such a list unless they were entitled to be so recognized. Whatever this passage may seem to say to others, this writer sees in it the positive and certain declaration that born-again, redeemed Christians, whose names, upon the occasion of their conversion, are indeed written in the book of life, are still subject to probation. If they should fail to continue in faithfulness to the Lord, their names will be blotted out of the book of life; and we fully agree with Roberts who wrote, "Christ had already had to blot out the names of most of the Sardis Christians from the heavenly register."[23] The predestination in which John believes is a conditional predestination. A man cannot earn the right to have his name on the citizen roll, but he can forfeit it."[24]And I will confess his name ... This is an echo of Mat 10:32-33. For the connection between this confession and inscription in the book of life, see in my Commentary on Hebrews, pp. 381,382. From this place, it seems that Christ not only confesses the redeemed upon the occasion of their conversion, but again, upon the occasion of their entry into heaven. [21] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 984. [22] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 640. [23] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 47. [24] G. B. Caird, op. cit., p. 49. Verse 6 He that hath an ear, let him hear what the Spirit saith to the churches.This is identical with the admonition addressed to all seven of these churches. See discussion of it underRevelation 2:7. Verse 7 And to the angel of the church in Philadelphia write.The very name Philadelphia arouses our interest, as one of the great modern cities of the United States bears the same title. "Here is the seventh and last occurrence of this word in the New Testament, the other passages where it is found being: Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; and 2 Peter 1:7 (twice).[25]Philadelphia is supposed to have been founded between 189 B.C. and 138 B.C., either by Eumenes, king of Pergamum, or his younger brother Attalus; but, "one thing is certain: its name commemorates the loyalty of Attalus to his brother."[26] The word means "lover of his brother," a fact evident in these events: (1) a false rumor of Eumenes' assassination led to Attalus' acceptance of the crown, which he relinquished when his brother returned to Greece, and (2) Attalus resisted Roman encouragement to overthrow Eumenes and become king.[27]The great earthquake which devastated twelve cities in the very district where these seven churches lay (17 A.D.) was particularly destructive in Philadelphia, due to its being nearest the fault line. For an extended period afterwards, there continued to be many more earthquakes, especially at Philadelphia, which was called the "city of many earthquakes." Some of the citizens refused any longer to live within the city proper. Philadelphia was also the city that tried to change its name. After Tiberius' help in rebuilding after the earthquake, they tried to name their city "Neocaesarea," meaning "New Caesar," but the name never became established. They tried again in the reign of Vespasian to name the place "Flavia" after the name of his dynasty; but this too failed to catch on; thus the city twice tried to name themselves after their "god," but failed! It is difficult indeed not to see a consciousness of this in Revelation 3:12.[28] "Still another name of the city was Decapolis, because it was considered one of the ten cities of the plain. And in addition to all these names, it sometimes bore the title of Little Athens."[29] There were many temples and centers of learning in the city. The grape industry in the area resulted in the practice of rites connected with the pagan god Bacchus (Dionysus). The present name of the place is Ala Sheher, "the Red City," so named, not from the bloodshed there, but for the volcanic earth of its location.[30]Up until the current century, Philadelphia was nominally Christian, with about one fourth of its population professing Christianity, leading to the comment of Gibbon that, "Among the churches of Asia, Philadelphia is still erect, a column in a scene of ruins, a pleasing example that the paths of honour and safety may sometimes be the same."[31] Still, Philadelphia suffered the terrible subjection under the Turks who followed Tamerlane, who had subjected the city in 1403, and is said to have "built about it a wall of the corpses of his victims."[32] "Of whatever remnant of Christianity may be left in Philadelphia today, there are no statistics."[33] Following the edict of the League of Nations in 1922, practically all the Christians were deported. [25] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 67. [26] Robert H. Mounce, op. cit., p. 115. [27] Ibid. [28] Ibid. [29] E. J. Banks, op. cit., p. 2366. [30] E. M. Blaiklock, op. cit., p. 122. [31] (Gibbon, as quoted by Blaiklock), Ibid., p. 123. [32] E. J. Banks, op. cit., p. 2366. [33] E. M. Blaiklock, op. cit., p. 122. These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:Holy ... true ... These attributes of Christ are clearly appropriate for a church maintaining their love and faith in Christ in the midst of pagan culture. Key of David ... openeth and none shutteth ... shutteth and none openeth ... This verse is clearly related to the principal problem which confronted the Philadelphian church. That problem was Jewish opposition. Secular Israel, still in power over the Jews in a religious sense (this was prior to 70 A.D.), still pretended to have final right of determining who should or should not enter heaven, sternly resisting the claims of the Christians that they, the Christians, were the true Israel of God. To enforce their claims, the Jews cast out of their synagogues all Jews who accepted Christ, and the existence of that situation in Philadelphia when Revelation was written points squarely to the sixties and not to the eighties or nineties, be cause there were evidently Christians who desired to continue in fellowship with the Jewish synagogues, if it had been allowed. Paul, it will be remembered, attempted to maintain such a fellowship throughout his missionary efforts, always going first to the synagogues. This passage emphasizes the truth that, "It is Christ alone, and no longer Israel, who can give men entrance into the messianic kingdom."[34] "Christ speaks as he by whom alone comes entrance to the Church, the spiritual house of God."[35] The imagery of "key of David" and other expressions here is from Isaiah 22:25-25, where the king of Israel deposed Shebna and appointed Eliakim as the chief-steward. The analogy is that Judaism has been replaced by Christianity as the true religion. The key of David ... therefore means, "undisputed authority to admit or exclude from the New Jerusalem (heaven)."[36] We also agree with Mounce's opinion that, "This is an intended contrast with the practice of the local synagogue in excluding Christian Jews."[37] However, there are further implications of this passage that are exceedingly important in understanding the New Testament, especially with reference to the kingdom of Christ (the church). The "key of David" means that, "Christ possessed the throne of David, and that the government was upon his shoulder (Isaiah 9:6)."[38] The annunciation angel promised Mary the mother of Jesus that God would give her Son "the throne of his father David" (Luke 1:31-33); and this verse is an indication that God had kept his promise. Acts 13:33-34 indicates that the prophecy of the "sure mercies of David" was fulfilled in the resurrection of Christ; and the prophecy of the rebuilding again of the tabernacle of David (Amos 9:11-15) was determined by the apostles and elders in Jerusalem to have been fulfilled by the establishment of the church to which all of them at that time belonged. Added to all of these prophecies, declared by inspiration to have been fulfilled, is the pronouncement of Peter on Pentecost to the effect that God's raising up one after David to sit upon the throne of David was a prophecy of the resurrection of the Son of God (Acts 2:29-33). Wallace's summary of this is: Jesus has the throne of David, the tabernacle of David, the sure mercies (blessings) of David, and the key of David in every spiritual sense of these terms ... These passages teach that the house of David was perpetuated in the kingdom of Christ, his Church.[39][34] George Eldon Ladd, op. cit., p. 59. [35] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1076. [36] Robert H. Mounce, op. cit., p. 116. [37] Ibid. [38] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace Publications, 1966), p. 100. [39] Ibid., p. 101. Verse 8 I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name.A door opened ... Many see here a promise of opportunity; but, in the light of the preceding verse, it appears that the door of admission into the church, the messianic kingdom identified with the church, - this is the door meant. "It assures the church of how futile were such excommunications as the Jews were leveling against them."[40] Beckwith and Mounce concur in this interpretation. However, both of these with many current scholars, hold there is a difference between the church and the kingdom; but throughout this series of commentaries, the position has been maintained that the church and the kingdom are one institution, not two, and that the "everlasting kingdom" mentioned by Peter (2 Peter 1:11) is not a different kingdom, but the eternal phase of the present kingdom. There are many New Testament references regarding the "open door" of opportunity (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Acts 14:27, etc.); but, with reference to all such doors, it is not necessarily true of them that "no man can shut." That promise pertains to the door of God's holy church. Hast a little power ... The general weakness of the church at Philadelphia is stated here. Despite this, the congregations here and at Smyrna are the only two against which the Lord uttered no condemnation. A church does not have to be large to be true and to be approved by the Lord. Didst keep my word ... didst not deny my name ... This means simply that the church there had been faithful to their trust; but by contrast with other congregations mentioned in these letters, it could indicate that the principal sins of those not approved were those of not keeping the Lord's word, and of denying his name. For further comments on "the name of the Lord," see under Revelation 2:3. ENDNOTE: [40] James Moffatt, op. cit., p. 366. Verse 9 Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.This verse is not to be understood in the literal sense at all. Christians would not be honored by having anyone worship before their feet, nor could God be pleased by such a thing. What is done here is to take the ancient Scriptures regarding the Gentiles "bending before" Israel (Isaiah 60:14) and to state that the reverse is true now. The Jews were once God's chosen people, an honor forfeited by them in their rejection of the Son of God. "These words echo the words of the prophets telling of the coming of the Gentiles to do homage to the people of Israel, and of bowing themselves down before the soles of their feet."[41] The fulfillment of this came when the Gentiles bowed them selves before the feet of Christ, the true Israel; and the fulfillment of Jesus' words as given by John here will occur when Jews are converted and bow themselves before Christ, with whom Christians are identified as being his spiritual body on earth. It is wrong to read this as if it declared any wholesale conversion of Jews at some future time. Throughout the ages, many faithful Jews have received Christ, and they are still doing so; and in this the prophecy is continually being fulfilled. Thus, in what Moffatt calls "the grim irony of providence,"[42] "what the Jews fondly expected of the Gentiles, they them selves will give to the Gentiles. They will play the role of the heathen and acknowledge that the church is the true Israel of God."[43] After the Babylonian captivity, many Jews were settled in the district where these seven cities lay, and in time many of them became wealthy and powerful. "They were proud of their national privileges (which, by inference, they still enjoyed), and powerful in numbers and wealth, no doubt despising the Jewish Christians as traitors."[44][41] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 481. [42] James Moffatt, op. cit., p. 367. [43] Robert H. Mounce, op. cit., p. 118. [44] J. R. Dummelow, op. cit., p. 1976. Verse 10 Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell on the earth.The word of my patience ... Of several interpretations advocated regarding this, that of Trench as quoted by Earle seems the best: "It is much better to take the whole Gospel as the word of Christ's patience, everywhere teaching, as it does, the need of a patient waiting for Christ."[45]I will also keep thee from the hour of trial ... This figures prominently in the theories of millennialists, who take the passage as emphasizing that Christians shall be delivered from not through the great trial, "implying the rapture of the church before the time referred to as "the great tribulation."[46] "The thrust of the verse is against this interpretation. It was precisely because the church was faithful in time of trial that Christ in turn will be faithful to them.'"[47] This view of the passage harmonizes with the great high-priestly prayer of Jesus who did not pray that the Father would take his disciples "out of the world" (John 17:15), but that they would be faithful in the world. Furthermore, the promise of Luk 21:17 is explanatory of what is meant here. What Christ promised is safety through trials, not exemption from trials. "There is no promise in Revelation that God's people shall escape suffering and death, but there is the promise that no harm can come to their souls."[48]The hour of trial ... What is the great trial which is coming upon the whole world? Primarily, the meaning is the great persecution that was upon the point of breaking out against the church. We agree with Beasley-Murray that it is certainly possible that, "an identical period of trial is referred to in both Revelation 2:10 andRevelation 3:1."[49] The looming persecution against the church is starkly evident in all the New Testament books, and hardly any of them failed to address the situation. In fact, the principal burden of the great prophecies about to be unveiled was that of strengthening and encouraging the church against that very event. That it is here called "the hour" of trial does not mean that it will be over in an hour, or even in any relatively short time. "In the hour of trial" means "in any hour of trial." As Beasley-Murray said, "This is not a designation of a period of time, but of the trial itself."[50] A secondary meaning applies the text to the final judgment. "In principle, the same promise would fit the judgment as the great trial for the whole human race."[51] From Matthew 24, etc., all should be familiar with this quality in prophecies regarding such events. [45] Ralph Earle, op. cit., p. 520. [46] Walvoord as quoted by Robert H. Mounce, op. cit., p. 119. [47] Ibid. [48] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 58. [49] G. R. Beasley-Murray, op. cit., p. 101. [50] Ibid. [51] John T. Hinds, op. cit., p. 59. Verse 11 I come quickly: hold fast that which thou hast, that no one take thy crown.I come quickly ... It is wrong to read this as if it said in the next few months or few years. Scholars love to give it that meaning; but it cannot be denied that, "Quickly may also mean suddenly, or unexpectedly."[52]Why was a word with such a double meaning used? Simply because a double meaning was required. The great persecutions would indeed come quite soon, within months after this Revelation was written; where as, the judgment would not occur for millenniums, a fact which the exact words of the sacred writers allowed for, even though they themselves might not have understood this. Indeed, it is not likely that they did fully understand it. See comment on this in my Commentary on 1Peter under 1 Peter 1:12. For identically this same reason, the Lord used the word "generation" (Matthew 24:34), having the double meaning of "those who are now alive," and of "the race of Israel." The first meaning applied to the destruction of Jerusalem, and the second applies to the Second Advent. Hold fast ... is an admonition to continued fidelity. Some had already given up the struggle. That no man take thy crown ... Regarding the crown of life, see under 1 Peter 2:10, above. The possibility of another's taking the crown of a Christian does not have reference, as Plummer thought, to another's receiving the crown the Christian forfeits, but to the fact that those who through deception, seduction or social duress may influence a Christian to forfeit his crown through sin. It is true, however, that if a Christian forfeits the crown, another will take the place he lost. "Jacob received Esau's crown; Matthias Judas's; and the Gentiles that of the Jews."[53][52] Edward A. McDowell, op. cit., p. 59. [53] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 112. Verse 12 He that overcometh, I will make him a pillar in the temple of my God and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.He that overcometh ... That is, the conquerors of earth's allurements and temptations. Hendriksen's great book on "More than Conquerors" comes to mind frequently through the repeated use of this expression. A pillar in the temple of my God ... Like all of the similar promises to these churches, this is a promise of eternal life. The mention of the new Jerusalem and the new name require this understanding of it. "The temple, then, and the pillar are both figurative; and all reference to the historic church, or to position in it are excluded."[54]Despite the interpretation advocated above, many insist on seeing the temple here as meaning the church, and the reference to the pillar as a promise of security and stability in it for the faithful Christian, a view supported by Paul's frequent mention of the church as "the temple" of the Holy Spirit, etc. Wallace was of this opinion. There is also the additional consideration that in the new Jerusalem, there shall not be any temple (Revelation 21:22). Nevertheless, the overwhelming impression remains that the Lord was here speaking of eternal life. Many of the figures in Revelation are not always used in strictly the same sense. Of course, it is true, also, that the overcomer shall be established in the church with safety and security; but the greater fact of inheriting eternal life seems to be more in keeping with the similar promises prevailing throughout this series to the seven churches. I will write upon him the name of my God ... Addressed to Christians in a city which at least three times had changed their name, trying repeatedly to write upon themselves the "name of their God," this seems peculiarly appropriate. Some intimations of this glorious naming of God's children in eternity is seen in the fact of their being now baptized into the sacred triple name (Matthew 28:18-20) and of their wearing the name of Christ in the title Christians. We cannot say what may be implied beyond this in heaven. ENDNOTE: [54] Isbon T. Beckwith, op. cit., p. 485. Verse 13 He that hath an ear, let him hear what the Spirit saith to the churches.What the Spirit saith to the churches ... All of these seven messages are to all of the churches in perpetuity; and what is said to one, especially regarding promises, is said to all. Verse 14 And to the angel of the church in Laodicea write:Laodicea is a word which has come to stand for lukewarmness, indifference and compromise. Some theorists make a big point out of what they affirm to be the meaning of the word: "Its name designates it as the Church of mob rule, the democratic church, in which everything was swayed and decided by popular opinion."[55] We are reluctant to accept this, be cause the town was actually named by its founder Antiochus II (261-246 B.C.) after his wife Laodice.[56] It was situated in the same general vicinity of the other six cities addressed in this series, on the great Roman road to Syrian Antioch. It was never much of a fortress, due to the vulnerability of the water supply, "which came principally by a vulnerable aqueduct from springs six miles away to the north in the direction of Hieropolis ... Laodicea could hardly stand a determined siege."[57]Laodicea was a banking center with a great deal of wealth. One of the great industries was that of wool and woolen garments, featuring a fine quality glossy black wool from Phrygian sheep; another industry was that of drugs developed in connection with the medical school there. One of the famous Laodicean remedies was a "Phrygian eye-salve" which was supposed to cure inflammation. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 3:2. The aforesaid charge of being (lead is relative for dead people cannot do anything. Yet these people are exhorted to do something about that which is ready to die, which shows that some prospect of life was in sight. Not found thy works perfect. The church as a whole had some good qualities but it was not as good as it could and should he considering its opportunities. Comments by Foy E. WallaceVerse 2.3. "I have not found thy works perfect before God"-- Revelation 3:2.There were no works in this church completed; they were works begun but not finished; their deeds were mere fragments of service, partial and imperfect, or incomplete. They were exhorted to "strengthen the things which remained, that are ready to die"--that is, the waning works that yet existed would soon wither and perish if not invigorated and revived. This was a stern letter to Sardis, for they were their own enemies. There were no enemies of false doctrine mentioned; their danger lay in their state of spiritual decadence. Revelation 3:3. Remember . . . received and heard. God holds men responsible according to the information and other advantages they have received (Luke 12:47-48). The church at Sardis had been given Gospel instruction and ought to have known better than think that a mere profession is sufficient. That is why it. is warned to hold fast which means to preserve the talents that were given to it and also to de-velop them (Matthew 25:16). Repent. This is another instance where disciples are exhorted to repent of a negative wrong. These people were guilty of not rising above a mere profession or reputation. They must bestir themselves and prove their right to such a name by more spiritual activity. Furthermore if a person does not make the progress or growth he should, he is sure to go the other way and become tainted with the evil things around him and thus defile his garments as most of these disciples had done. Come on thee as a thief. The Lord does not compare himself to a thief, only the hour of His coming is likened to one; for that reason it is important to be watchful. Comments by Foy E. WallaceVerse 3.4. "I will come upon thee as a thief"--Revelation 3:3.The Lord would come as a thief, not as a robber. The robber comes in violence, but the thief comes in the night of sleep. This warning compares to that of Paul in 1 Thessalonians 5:1-28, and applies to the manner, not to the time, of his coming. While they reposed in their spiritual slumber, the events depicted would unexpectedly overwhelm them. The warning was a picture of their own spiritual state of unpreparedness. It was not a reference to the time of his advent, but it did refer to his coming in the events of judgment, and his coming as a thief meant that they were not alert and ready. Revelation 3:4. Host a few names means there were a few persons in Sardis who had not become defiled. We have already seen that God does not hold anyone responsible for what he cannot prevent. (chapter 2:24); so it was with these few names in Sardis. Walk with me in -white. White is an emblem of purity and is always so used in the Bible when taken figuratively (Psalms 51:7; Isaiah 1:1 S; Revelation 19 : S). This promise looks beyond the day of judgment to the eternal association with Jesus in the home of the soul. However, it does not wait until then for its fulfillment in every sense. It also includes the fellowship with Christ that a faithful disciple may claim and enjoy in this life. "When we walk with the Lord in the light of His word; What a glory He sheds on our way!" (See 1 John 1:7.) They are worthy. We sometimes hear brethren criticize a familiar phrase "save us if worthy," and they will object that "none of us can ever be worthy." Jesus says we can, but he does not say that it is through the merits of our deeds. The worthiness consists in our relationship with the Lord as shown in the passage cited in 1 John above. Comments by Foy E. WallaceVerse 4.5. "Thou has a few names even in Sardis . . . that are worthy"--Revelation 3:4.The statement that there were a few even in Sardis is a commentary on the condition of the city, as mentioned, and the like condition in the church. Notwithstanding the moral and civic state of the city of Sardis and the spiritual declension of the church, there was even yet a nucleus of faithful members. The garment is the symbol of character, or the vestures of righteousness with which Christians must be clothed. The word "defiled" means contaminated. The term white denotes purity. The word pure means unalloyed, and is inherent; but defilement is contamination from without. There were a few in the Sardis church who had maintained an unalloyed state before Christ, and were undefiled by the degenerate and decadent outside surroundings. This teaches that moral qualities are essential to doctrinal recognition and spiritual acceptance by God and Christ. Revelation 3:5. He that orercometh is the same as being faithful until death. Clothed in white raiment is explained at the preceding verse. Not blot out his name out of the book of life. It is a universal practice for institutions that consist of individual membership to keep a record of its names in a book. The fact is a basis for the figurative idea of a book of life in which the Lord keeps a list of his people (Malachi 3:1 G; Luke 10:20; Hebrews 12:23; Revelation 20:15). The point is that all whose names are there may be considered as those who are in good standing with the Lord. But their names are not put there with "indelible ink" but they may and will be blotted out if they are not faithful. Will confess his name is the same promise that Jesus made while on earth (Matthew 10:32). Revelation 3:6. He that hath an ear is commented upon at Revelation 2:7. Comments by Foy E. WallaceVerses 5-6.6. "I will not blot out his name out of the book of life"-- Revelation 3:5.This book of life is an allusion to a registry for worthy citizens, but the names of the deceased citizens are erased. This meant exclusion. But there were a few names in Sardis that would not be blotted out of the book of life. It clearly indicates that the names of the unworthy would be blotted out; but a name cannot be blotted out of the book of life, if it had never been recorded in it; so here is positive proof for the possibility of apostasy. Revelation 3:7. The church in Philadelphia was another that did not receive any rebuke in the letters (the one at Smyrna being the other). The most of this verse is used in describing the One who is authorizing this letter. Holy and true may be said of all true servants of God but it is true of Christ in a complete sense. Key of David refers to the authority that was predicted for Christ because he was to come into the world as the most noted descendant of that great ancestor. (See comments at chapter 1:for meaning of key.) That explanation will show why the opening and shutting are:nen-tioned as pertaining to Christ and not to any mere man. Revelation 3:8. I know thy works is said in the sense of approval since everything said about this church is good. The open door is figurative and means the door of opportunity to advance the Gospel as it is expressed at 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3. No man can shut it. Man can hinder and persecute the disciples but he cannot actually prevent them from carrying out the Gospel life in the world. Hast a little strength. They are commended for being faithful even though their strength is not great, a condition which they cannot help. Kept my word means they had been true to the commandments in the word of God. Not denied my name means they were not ashamed to confess the name of Christ as explained at verse 5. Comments by Foy E. WallaceVerses 7-8.The letter to the church at Philadelphia--Revelation 3:7-13.1. "He that hath the key of David"--Revelation 3:7.The word key conveys the meaning of authority, control and possession. In Isaiah's prophecy of the One who should possess the house of David, in Isaiah 22:22, the prophet said: "And the key of the house of David I will lay upon his shoulders; so he shall open, and none shall shut, and he shall shut, and none shall open." The Lord's statement to the church at Philadelphia was a direct reference to this prophecy, which was fulfilled in him. The key of David was "laid upon his shoulder," which means the burden of government, and in Isaiah 9:6-7, the prophet said: "Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice even for ever." This prophecy gives the reason why Jesus Christ said to the Philadelphians that he had the key of David, for he possessed the throne of David, and its government was upon his shoulder, with the authority to order it and establish it. Furthering this point reference should be made to the word of the angel to Mary in Luke 1:31-33 - "And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord shall give unto him the throne of his father David: and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end." There is no difference in the terms, the house of Jacob, the house of David, and the throne of David, and they were all spiritually possessed by Jesus Christ. The words of the apostles of Christ add testimony to the fact that the Lord Jesus Christ now possesses the house of David and occupies the throne of David. Quoting from second psalm, in Acts 13:33-34, Paul declared that God had fulfilled the promise in giving to them "the sure mercies of David." The quotation reads: "God hath fulfilled the same unto their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David." At the gathering of the apostles and elders in Jerusalem, the apostle James, in Acts 15:13-17, quoted the prophecy of Amo 9:11-15, that the Christ would come to "build again the tabernacle of David . . . and set it up . . . that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called." If the remnant of the Jewish world and all the Gentiles could then seek after God, it follows that Christ had set up the spiritual tabernacle of David. Added to these prophecies, and their declared fulfillment, is the declaration of the apostle Peter on Pentecost, in Acts 2:29-33, that the prophecies of David, that God would raise up one to sit on his throne, were fulfilled in the resurrection and ascension of Jesus Christ. Peter declared that the prophecies meant that "he (God) would raise up Christ to sit on his (David's) throne," and that "he seeing this before (foreseeing the fulfillment) spake of the resurrection of Christ." Peter then concluded, "This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right of God exalted, he hath shed forth this which ye now see and hear." Summing it up, Jesus Christ has the throne of David, the tabernacle of David, the house of David, the sure mercies (or blessings) of David, and the key of David, in every spiritual sense of these terms, and there are no other prophecies or promises concerning David and Christ to be fulfilled. These passages teach that the house of David was perpetuated in the kingdom of Christ--his Church. It follows that the theory of the future return of Christ to occupy David's throne in an earthly millennium is the figment of theological fancy, imagination and error. 2. "He that openeth, and no man shutteth; and shutteth, and no man openeth"--Revelation 3:7-8.Again, this is a reference to Isaiah 22:22, and to the Philadelphians Jesus Chrfst applied the words no man shutteth to the promise that all the persecutors put together, persecutions combined, could not shut their door-a door which the Lord had opened. When the door of any institution is closed, it is out of business; but the persecutors could not close the door of the Philadelphian church. "I have set before thee an open door, and no man can shut it." Like "the great door" which had been opened to Paul, which he mentioned in three epistles-- 1 Corinthians 16:9; 2 Corinthians 2:12 and Colossians 4:3 --which opposition to him could not close; so in the midst the eventful period of persecution God had set before them an open door which Nero could not shut. Persecution could not destroy that to which Christ had the key, and not having committed this key to any man, no man could open or shut this door. Revelation 3:9. Synagogue of Satan is commented upon at chapter 2:9; say they are Jews and are not is explained at the same place. Worship. This term comes from about 12 different Greek words and has a variety of meanings. A complete extract from the lexicon on the subject may be seen at Matthew 2:2 in the first volume of the New Testament Commentary. At our present passage the word refers to an act of courtesy or admiring respect, as if to congratulate another over some favor that has been granted him. That favor is expressed by the words to know that I have loved thee. Comments by Foy E. WallaceVerse 9.3. "I will make them to come and worship before thy feet"- -Revelation 3:9.This statement refers to the Judaizers, who were of "the synagogue of Satan," and who in claiming to be Jews were false pretenders in that they were not true Jews in the Lord's sight. "For he is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh, but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not men, but of God." (Romans 2:28-29) These outward Jews had been the chief enemies of the church, and had instigated the persecutions against Christians, who were God's Jews inwardly (spiritually); but these false Jews, the enemies of Christ, would go down in defeat by the persecutions which they themselves had instigated; and in the metaphor of verse 9, they would bow before the Cause upheld by the Philadelphian church. It meant that Judaism would be crushed, and would kneel before the door which no man could shut. Revelation 3:10. Word of my patience denotes that they had endured according to His word. As a reward for their patience the Lord will keep them or preserve them when the hour of temptation (or trial) comes. Such a promise is so far-reaching, that it could refer to the specific siege of persecution that the pagan government was about to wage against the church, or to tribulations from the world in general. Revelation 3:11. Behold is an expression to arouse attentive interest. I come quickly would apply to the personal coming of Christ to judge the world, or to the close of their life at which time all opportunity for service will cease. In either case the important thing is to hold that fast which thou hast which means to maintain their present life of faithfulness. That no man take thy crown. Not that one man can literally get possession of a crown that belongs to another. But if a disciple suffers the enemy to mislead him it will cause him to lose his crown. Comments by Foy E. WallaceVerses 10-11.4. "I will also keep thee from the hour of temptation (trial), which shall come upon all the world"--Revelation 3:10-11.This promise was made to the Philadelphians in divine reciprocation of their having "kept the word" of Christ. They were not promised exemption from trial, but preservation through the period of trial. The world in Revelation 3:10 meant the empire. The hour of trial was the persecution period: in Matthew 24:29, the tribulation; in Romans 16:20, the bruising of Satan; in 1 Corinthians 7:26, the present distress; in Hebrews 10:25, the day approaching; in James 5:8, the coming of the Lord draweth nigh; in 1 Peter 4:7, the end of all things at hand; in 1 John 2:18, the last time--and in Revelation, the hour of trial, all pointing to the impending events attending the end of the Jewish system and state. The Lord's statement in Matthew 24:1-51 was the forecast of the siege of Jerusalem; because of "the present distress," in Corinthians Paul dispensed advice concerning certain jeopardies involved in marriage; in Hebrews 10:1-39 they were exhorted not to forsake (meaning to abandon, renounce) their first day of the week assembling because of these threats of persecution (as the context of Heb 10:25-39 indicates), and to exhort each other, as the day of persecution approached, not to so renounce and abandon the new covenant; in James 5:1-20, the declaration that the coming of Christ was nigh could not have referred to the return of Christ, for it did not occur therefore it was not nigh--it referred to the Lord's coming in these approaching events concerning which all of the apostles were exhorting the members of all the churches in every place; and John, in his epistle mentioned "the last time" in reference to the state of the Jews and of their nation; in the apocalypse he symbolized it as "the hour of trial," and assured the Philadelphians that the Lord would "come quickly," in the judgments and rewards that he had repeatedly promised to render. The foregoing running summary of the expressions in the epistles of the New Testament to these impending events constitutes cumulative proof that the visions of Revelation related to the persecution period of the early church. Revelation 3:12. Him that overcometh is equivalent to being faithful until death. Make a pillar is a figure of speech signifying a fixed or permanent place in the favor of God, and go no more out emphasizes the same thought. Write upon him . . name of the city. Another figure meaning the faithful servant will be recognized as a citizen of the celestial city. (See Philippians 3:20.) My new name means a name that will signify a victorious life for Christ. (See comments at chapter 2:17.) Revelation 3:13. He that hath an ear is explained at Revelation 2:7. Comments by Foy E. WallaceVerses 12-13.5. "To him that overcometh will I make a pillar in the temple of my God, and he shall go no more out"--Revelation 3:12.This is undoubtedly a reference to the demolition of the old temple. But the reward promised the Philadelphians for their faithfulness was a residence in the new temple, the spiritual temple, which could never be destroyed; out of which they would never be compelled to go, as in the case of the Jews in the destruction of the old temple of Jerusalem. The church is here conceived as a new building; and in this new temple of God the overcomers of the persecutions would be pillars; that is, to uphold the indestructible Cause of Him who had the key of David. The pillar supports the structure. When Samson pulled down the pillars supporting Dagon's temple, the whole structure collapsed. The faithful constituents in the new building of God would be the supporting pillars to uphold the Cause which would triumph over all persecutions of this approaching "hour of trial." The statement of the latter part of verse 12, referring to the "new Jerusalem," with a new name, simply means that the old Jerusalem, and all for which it stood, would be gone. As stated in chapter 21 of the apocalypse, the old things would pass away, and "behold, I will make all things new." This new temple would not be the restoration of the old house nor the reconstitutions of its ordinances. The emblem of the new name is used to distinguish a new institution, the church, from Judaism completely. It would not be a new dispensation of old ordinances: "The old things are passed away, behold all things are new." The promise to the members of the church at Philadelphia was that in the spiritual temple of the new Jerusalem, in contrast with the old temple of the apostate Jerusalem, the Lord established them as permanent elements of the redeemed society of his church, which nothing could destroy. These principles prevail in the church today, and should ever be a source of strength and encouragement to all of its members. Revelation 3:14. See the comments at chapter 1:20 for significance of Angel. The Amen is given special meaning here by the words the faithful and true witness. This is logical since the word amen means "so be it" or is an endorsement of some stated or implied fact. A true witness would not endorse any declaration that was not correct. The beginning of the creation of God. This is equivalent to the statement in Colossians 1:15 that Christ is "the firstborn of every creature." The reader will do well to see the comments at that place also on a number of verses following it. The "beginning of the creation" coincides with John 1:1-3 where Christ is said to have been "in the beginning," then explains it with the declaration that "all things were made by Him." Comments by Foy E. WallaceVerse 14.The letter to the church at Laodicea.--Revelation 3:14-22.1. "These things saith the Amen, the faithful and true witness, the beginning of the creation of God"--Revelation 3:14.The God of Amen means the God of truth, as stated in Deuteronomy 7:9 -- "Know ye therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations." The repeated expression the faithful and true witness, refers to the things of the apocalypse -the absolute certainty of all the announcements made by his angels and agents in all of the visions. The reminder that he is the beginning of the creation of God is the same in substance as that he is Alpha and Omega, meaning that he is the beginning as well as the end, the first as well as the last. It carries the same affirmation as in John 1:3, "all things were made by him; and without him was not anything made that was made." It means that in the beginning with God he was the active principle in creation, and is the Lord over all creation by primogeniture right--that is, the exclusive right of inheritance belonging to the firstborn. This right possessed by Jesus Christ is also affirmed by Paul in Hebrews 1:1-14 --"God . . . hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds . . . being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." In priority of existence, having been the agent of all creation, he is Lord of the new creation, the whole spiritual realm. Revelation 3:15. I know thy works. Again this is used in the sense of disapproval for it is followed immediately with something that is bad. I would thou wert cold or hot. The figure is based upon the idea of food and its agreeableness to the taste. Some articles are supposed to be eaten hot and others cold. If either kind becomes neutral on the subject of temperature it will be objectionable. Also there are some articles of food that are suitable in either condition, but it is not desired that they be between the two states. On that basis as an illustration the Lord desires his disciples not to be neutral. Revelation 3:16. No parable or illustration should be strained in the application. This one does not teach that God would be pleased at all with one who is cold in his religious practices--that point is not being considered in the least in this illustration. The only idea is with the comparative preference for something cold over a lukewarm article. When we make the application the reason for this preference is evident. If a professed disciple is cold it will be clearly recognized by the world, and lie will not have much influence in keeping others from the service of Christ through his example. On the other hand, a lukewarm disciple may be a tolerably good man so that others may admire him. Yet lie is not urgent in advising them to be busy in the Master's service and consequently his influence will be detrimental to the cause of Christ and for that reason lie will be rejected. Retaining the same subject matter for his figure, the Lord threatens to treat this church as a man would a piece of food that he took into his mouth and found it had become lukewarm; he will spew (spit) it out of his mouth. Comments by Foy E. WallaceVerses 15-16.2. "Thou art neither cold nor hot; I would thou wert cold or hot"--Revelation 3:15-16.While outward rejection may, in some sense, appear to be preferable to cold profession, it does not seem in harmony with the grace of redemption to make this passage mean that God would rather these Laodiceans had never accepted the gospel at first. The purpose of the comparison is to rebuke lukewarmness, which produces nausea. It means that fervency is a condition of fidelity. Fervent heat (2 Peter 3:10) means intense heat; and fervent water is boiling water; and in Romans 12:10, Paul admonishes the members of the body to be "fervent in spirit, serving the Lord."The Lord's aversion to the state of lukewarmness is expressed in the warning I will spew thee out of my mouth. The advocates of the absolute and unconditional security of the believer have appropriated the words of Paul in Ephesians 1:13, that the believer is "sealed with that holy Spirit," to their dogma of the impossibility of apostasy, by claiming that a sealed believer cannot get out. Aside from the fallacy of the argument itself, the Lord's statement to the Laodiceans explains how an unfaithful believer does get out--he is spewed out, by the Lord Jesus Christ himself. Revelation 3:17. The outstanding thought in this verse is to show how much a church can be self-deceived as to its real condition. Doubtless it possessed all of the things named of a temporal nature. One of the evil effects of earthly riches is to mislead their owners into a feeling of independence or self-sufficiency. That is why Jesus speaks of "the deceitfulness of riches" in Matthew 13:22. The condition of this church was the opposite to that of Smyrna which was poor in this world's goods but was rich in faith. Our present case is one of complete deception, for the church had concluded that it had need of nothing. We often hear the remark that some man "is independently rich," which is just the state of mind the church at Laodicea was cherishing. The Lord admits that those people did not know (or realize) what their actual condition was from a spiritual standpoint. Wretched is defined by Thayer, "Enduring trials and troubles." They had a good many conflicts because of their lack of spiritual worth, but their confidence in their wealth gave them a false sense of triumph over them all. Miserable virtually refers to the same condition as being wretched and their deception covered their situation also. Poor in faith while rich in the perishable things of this world. Blind means their eyes of faith had become entirely afflicted with a spiritual cataract developed from their corroding wealth, and hence they could not see that they went naked. Revelation 3:18. Gold tried in the fire is a figurative name for faith (1 Peter 1:7.) White raiment consists of the righteousness of the Lord's people (chapter 19:5), and the People could have such raiment to wear if they would follow a life of righteous conduct. Annoint thine eyes. In 2 Peter 1:9 the man who lacked the qualities named in that chapter is said to be "blind," and on that basis the church at Lao-dicea needed to use the anointment of those virtues to remove the cataract from their eyes. Revelation 3:19. Love in this place is from the word that signifies the warmest sentiments of affection. It. makes a strong and unusual situation to say that such treatment of loved ones is the very proof of that love. Yet that is a principle that is true whether a human or divine Parent is being considered. (See Hebrew 12:6, 9.) Be zealous therefore. Since these stern rebukes are evidence of the Lord's love for them, it should induce them to repent with zeal which means to be active about it. The fundamental meaning of repentance is a change from one condition to another for the better. These people were relying on their temporal wealth for gratification and were poor in faith. They now should take on a sincere interest in the spiritual things of Christ and begin serving him by righteous living. Commentr by Foy E. WallaceVerses 17-19.3. "Because thou sayest, I am rich, and increased with goods, and have need of nothing"--Revelation 3:17-19.Based on this statement the Lord said: I counsel thee. He informed them, with words of severity, that they were wretched, and miserable, and poor, and blind, and naked-- which, without any other words to be added, simply meant that they were in utter spiritual destitution. He recommended, in their own dialect of merchandising, that they buy of him a gold of greater value than their material wealth; and the white raiment of righteousness to clothe their nakedness; so that the shame of thy nakedness does not appear: as yet, their nakedness had not been exposed; it was within their membership. This note of judgment was a warning of the divine exposure of their spiritual nakedness. To correct their state of spiritual blindness the Lord admonished them to anoint thine eyes with eyesalve, that thou mayest see--to get rid of their self-deception. This figurative language, of course, cannot be literally applied. The eyesalve meant spiritual enlightenment, as in Psalms 19:8 --"The commandment of the Lord is pure, enlightening the eyes." The gold which the Lord persuaded them to buy meant the raiment of righteousness, as in 1 Peter 5:5 -- "Be clothed with humility"; and Revelation 7:14 -- "These are they . . . which washed their robes, and made them white in the blood of the Lamb."These are strong analogies employed by the Lord counselling the Laodiceans to seek the true riches. There were no charges of the evils of error which existed in some of the churches. The Laodiceans professed the truths of the gospel, but with a materialistic apathy which rendered them unconscious of being out of communion with Christ. To assure them of divine love and concern for their restoration, Jesus said: As many as I love, I rebuke and chasten. The severity of his rebuke was not rejection but a sign of love which seeks to prevent their condition reaching that stage. The mandate, Be zealous and repent, meant the zeal of repentance itself; that it could not be performed in the apathy and passivity of their present attitude. In Matthew 12:41, Jesus said that the people of Nineveh "repented at the preaching of Jonah," but in referring to that event in the book of Jonah, it reads: "When God saw their works." That is evidently the meaning of the zeal of repentance. It cannot be performed in nonchalance. Revelation 3:20. The specific subject matter for the various churches seems to have been completed. This verse represents the general attitude of the Lord toward all human beings. The door is that of the heart into which Jesus will enter if given a welcome. He will not force an entrance into a man's life, for the only kind of service that will be pleasing to Him is a willing service. Hence the human heart must respond to the call of the Lord. Sup with him, and he with me. In old times it was one of the surest indications of hospitality for a man to eat with another. It also was a token of recognition and endorsement. (See Mark 2:16; 1 Corinthians 5:11.) This mutual supping between Christ and his host is a figure of speech to indicate the great intimacy that He offers to share with a human being if permitted to do so. Comments by Foy E. WallaceVerse 20.4. "Behold I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me"--Revelation 3:20.Here is the note of deep affection in the metaphor of the common meal, which the ancients regarded as a manifestation of fraternal confidence. The old term sup here signifies spiritual communion, which the Lord offered to restore with the Laodiceans. In common parlance today the word fellowship is in vogue. The remedial import of this high light in the Lord's persuasions to Laodicea, is that reconciliation begins with Jesus Christ. He reverses here the order of Mat 7:7 -- "Knock, and it shall be opened unto you." Here the Lord himself knocks, asking that they open unto him. The people of old accompanied their knocking with addressing those inside, in order that they might know who was knocking, and thus whether to open. Jesus here announces himself as the One seeking admission; but he does not force entrance. Here the truth of free moral agency incidentally appears--man can receive or reject divine overtures. Revelation 3:21. Him that overcometh means one who is faithful under all trails and difficulties. Sit with me in my throne is another figurative expression, meaning that such a person will be regarded as having right to that fellowship with Christ in the kingdom, that is stated in 1 Corinthians 4 : S and 1 Peter 2:9. Comments by Foy E. WallaceVerse 21.5. "To him that overcometh will I grant to sit with me in my throne"--Revelation 3:21.Here is the constructive figure of a sitting court to which the faithful would be given admission to sit with Christ in his throne, to be associated with Christ in his spiritual rule. In Revelation 2:26 this rule is said to be with "a rod of iron," which, as previously stated, means the invincible power of the truth, or gospel of Christ. In 1 Timothy 2:11-12, the apostle taught Timothy that this rule is in process now, and that reigning with Christ is concurrent with living with him. This enthronization with Christ simply stated means that as Christians are governed by the rule of Christ, in this compliance with his teaching they become a part of his government. The immediate imagery of this passage therefore is, that the faithful victors over the persecutions, having exemplified obedience to his rule, are seated with Christ the Conqueror in his ruling throne. This picture is culminated in the throne scene of the martyrs Revelation 20:4, as shown in the commentary on the verses of that chapter. Revelation 3:22. He that hath an car is commented upon at chapter 2:7. Comments by Foy E. WallaceVerse 22.6. "He that hath an ear, let him hear what the Spirit saith to the churches"--Revelation 3:22.What the Spirit said to these seven churches has spiritual application to all churches. The lessons may be summed up as follows: One: the Ephesian church was commended for an outward work and labour and patience, but were censured for having left their first love. By comparison with the Thessalonians--who were said (1 Thessalonians 1:3) to have had "a work of faith, and labour of love, and patience of hope" --it appears that the missing qualities in the church at Ephesus were faith, or fidelity, in works; and love, or devotion, in labour; and hope, or expectation, in patience. Theirs was an external work, a servile labour, and an impassive hope. They had rejected false teachers and were doctrinally sound; they abhorred the libertine practices of Nicolaitanism, and were maintaining moral rectitude. But the Lord issued the irrevocable directive for immediate resolution to restore the missing qualities, under the pain of the withdrawal of divine presence. Two: The church at Smyrna had attained congregational perfection, for which they received divine approval, but no assurance for the suspension of suffering was given to them; rather, they were exhorted to maintain the same degree of faithfulness in martyrdom that they had manifested in life, and their vouchsafed reward would be the inestimable crown of life. Three: the church at Pergamos had theoretically rejected all forms of idolatry and pagan sensuality, but the harboring of libertines and idolaters within their membership would expose them to the Lord's declaration of war against these heathenisms within the borders of the church, Four: The church at Thyatira had been constant in the possession and practice of the virtues of charity, and service, and patience and works; but the purity of these qualities had been somewhat tinctured by their tolerance of certain wicked influences among them; nevertheless with divine approval of their constancy, they were exhorted to cling to the things that had been approved, with the promise of the Lord's presence in the time of tribulation. Five: the church at Sardis was reproved for the declension of spiritual life and were upbraided for general decadence; but they were extended probation under a mandate for rehabilitation. Six: The par-excellent church at Philadelphia was the object of full divine approval, in nothing blameworthy, and was given the Lord's guarantee of preservation and deliverance from the imminent period of tribulation, the reward for their devoted loyalty to his Word, and faithful allegiance to his Name. Seven: The church at Laodicea was the object of stern rebuke for their failure to evaluate the true riches, and their blindness to their own spiritual deficiencies, and were threatened with expulsion from all communion with Christ, if they further rejected his overtures; but he would extend to them opportunity to open their hearts to his entrance, and he would accept them in mutual communion and fellowship. This concludes the visional prologue, and with the fourth chapter the general apocalypse begins. John T. Hinds Commentary On Revelation 4PART SECOND VISIONSRev 4 : 1 to 5: 14SECTION ONE GOD SEEN IN HEAVENRev_4:1-11 OF GOD UPON HIS THRONERev_4:1-3 Rev 4:1 ---After these things I saw, and behold, a door opened in heaven,—“ After these things” means after the things men­tioned in the preceding chapters— the initial vision and the reception of seven letters. The words “ I saw, and behold” introduce a new vision that was opening to John, which is fully described in the two chapters of this part of the book. The brief vision of Rev 1:10-19 represents Christ as standing by John; in this the scene is transferred to heaven and John is permitted to view it through the door opened for that pur­pose. This is similar to the words of Ezekiel, “ The heavens were opened, and I saw visions of God.” (Ezekiel 1:1.) Just how John was enabled to see things in heaven is not explained, but we know it was by the exercise of miraculous power in some way. Revelation 4:1 ---and the first voice that I heard, a voice as of a trumpet speaking with me, one saying, Come up hither, and I will show thee the things which must come to pass hereafter.—Some commentators understand that the “ first voice that I heard” refers to the same voice mentioned in Revelation 1:10 that spake to John first. Others think it means that the first sound or speaking that he heard was a voice saying, “ Come up hither.” The latter seems the more natural view. The essential point, however, is what the voice said. The promise to show what “ must come to pass hereafter” is unmistakable proof that the things to be shown in the visions to follow would be events that would take place after the time the voice was speaking them. No other meaning for these words is possible. Some scholars join the word “ hereafter” with the next verse, the meaning, as they view it, being that after the voice said “ Come up hither” he was straightway in the Spirit. This would not change the meaning of verse 1; for things which “ must come to pass” refer to things in the future. Revelation 4:2 ---Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;— Seeing the open door in heaven and hearing the voice, mentioned in verse 1, implies some degree of spiritual exaltation for John, but being “ in the Spirit,” as expressed here, probably means that he was given such measure of spiritual enduement that he could fully see and describe the visions that passed before him. This is clear from the command to come up hither and he would be showii certain things that must come to pass. He was so deeply absorbed that the things before his mind appeared as if material objects. Such miraculous experiences are inexpli­cable to man; they are accepted as true by faith. Heaven is represented as a great room into which John looked through the open door. He saw a throne upon which a glorious being was sitting. Though not named, the description unquestionably refers to God. Revelation 4:3 ---and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.—It is worthy of note that no personal description of God is attempted here or elsewhere by divine writers. No suggestion is given that might lead to images or idolatrous practices. The stones mentioned and the rainbow that circled about the throne were doubtless meant to show the divine majesty and royalty of God as the supreme Ruler of the universe. From such a description no one could make an image, yet the glorious splendor of God in heaven could be presented most impressively. Speculating as to what is signified by the stones mentioned is probably time wasted. The entire scene presents the indescribable maj­esty of God; nothing more was necessary in showing his position and power.THOSE ABOUT THE THRONE Rev_4:4-8 a Revelation 4:4 ---And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.—The visions of this section (chapters 4 and 5) are evidently intended to represent the authority and power of God; his authority to determine the destiny of all classes of beings and his power to execute his decrees. Hence, the general setting is that of a kingdom— the exercise of royal power and its consequential glory and praise. God sitting upon his throne is represented as being surrounded by twenty-four elders sitting upon thrones. These, though inferior to God, are clearly presented as ruling in some secondary sense, for they have crowns of gold on their heads. The essential and most important lesson here, doubtless, is that all intelligent creatures are required to worship and serve Jehovah. Com­mentators have disagreed much as to why they were called “ elders” and why the number twenty-four. It should be re­membered that heavenly things can only be described under­standing^ through something earthly. The term “ elders” represents a leading class in both Jewish and Christian sys­tems and, therefore, is an appropriate word to describe those who exercise a secondary rule under God’ s authority. The number twelve probablyindicates completeness, and double that number may be used to emphasize that idea. Some think the number was suggested by the twelve patriarchs of the old covenant and the twelve apostles in the new. If they only describe a class of purely angelic beings, and have no typical significance at all, it shows that all creatures of that class worship God. If all heavenly beings worship God, then all human beings should do so. This sustains the leading pur­pose of the vision. Clothed in white robes indicates purity and shows their worthiness to sit in positions of secondary authority. Revelation 4:5 ---And out of the throne proceed lightnings and voices and thunders.—These awe-inspiring sounds which John heard were, doubtless, intended to indicate the majesty and power of God. Proceeding from the throne would show that whatever they represented was to come from God's power. It is almost the same description that Moses gave as literally occurring at Mount Sinai (Exodus 19:16) when God spake directly to the people, giving commands and prohibitions. This shows God’ s power to bless or punish according to his promises. As the display of power at Mount Sinai warned the people to hear and give heed to what was to be spoken, so this display of the same powers in the vision warned John, and through him all others, to give heed to the things about to begin to be revealed. It was a divine assurance that the things to be revealed to John would surely come to pass. Revelation 4:5 ---And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;—Seven lamps burning show that the scene was perfectly and continuously illuminated. John himself says that these lamps arc ‘‘ the seven Spirits of God.” This is final as to what they mean in this verse. On the expression ‘‘ seven Spirits” see notes on 1 : 4, where it is argued that the Holy Spirit is meant. It indicates that the Holy Spirit would make a complete and accurate revelation to John of all the things to come to pass just as he had made a correct revelation in things contained in other scriptures. Revelation 4:6 ---and before the throne, as it were a sea of glass like unto crystal;— To John there appeared spreading out before the throne a sea smooth and clear as ice or crystal. It is useless to spend time speculating as to what this sea symbolizes; it might be only a part of the heavenly vision with no special significance. Still it will do no harm to mention two facts, true in themselves, that may be involved in the language: (1) The broad expanse may suggest the world-wide extent to which God’ s rule can go. (2) The calmness and smoothness of a glassy sea may indicate the peace of those who are pure worshipers of God in his kingdom. This would be in contrast with the raging and turbulent sea that symbolizes the upheavals in sinful nations. Revelation 4:6 ---and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.—Com­mentators are agreed that the word “ beast,” found in the King James Version of this verse, is an indefensible translation. It is a different Greek word from that correctly translated “ beast” in 13: 1, 11. “ Living creatures” is broad enough in meaning to include all creatures having life, but here the expression is applied to the four described in the next verse. What these four creatures represent is a question answered in a variety of ways by scholars. The most plausible ex­planation is based upon information furnished by the prophets Ezekiel and Isaiah. In his first chapter Ezekiel describes “ visions of God” which he saw by the river Chebar in the land of the Chaldeans. These visions are so similar to what John saw that either may be used in explanation of the other. Ezekiel also saw “ four living creatures,” but his description of them varies some from that of John. Seeing in the visions some things that did not appear to John does not change the fact that he was viewing God surrounded by heavenly attend­ants. In his tenth chapter Ezekiel describes another vision and says, “ This is the living creature that I saw by the river Chebar.” (Verse 15.) Mentioning the faces which he saw he said, “ They were the faces which I saw by the river Chebar.” (Verse 22.) Referring to the creature again (verse 20) he said, “ And I knew that they were cherubim.” In Gen. 3: 24 we learn that cherubim guarded the approach to the tree of life, and in Ex. 25: 18 that two cherubim made of gold were placed upon the mercy seat in the tabernacle. Since those John saw were living creatures, not a gold image, the cherubim must refer to some kind of heavenly beings that continually wait upon and worship God. An understanding of their na­ture, of course, is impossible. In Isa. 6: 1-4 the prophet gives a similar vision of the “ Lord sitting upon a throne” and above him seraphim. This word means “ fiery ones,” and probably in­dicates a bright and glorious appearance on those about God’ s throne. The sum of the matter seems to be that the creatures John saw were heavenly beings who are continually about God’ s throne. In the midst of the throne and round about the throne is supposed to mean that one stood on each of the four sides of the throne. “ Full of eyes before and behind” probably means their ability to see in all directions or comprehend all God’ s glory and be ready to give proper adoration. Revelation 4:7 ---And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle.— The living creatures that Ezekiel saw (1:6, 10) appeared to have four faces each; those John saw appeared with one face each. But the faces of a lion, ox, man, and eagle are mentioned by both. These faces represent four classes of created life— man, wild animals, tame animals, and birds. This is strictly a vision of what John saw in heaven about God’ s throne, but doubtless was intended to show that all classes of God’ s creatures must render proper honor to him as creator. It may also imply that all God’ s creatures must share properly in whatever punishments that may be inflicted against evil. Revelation 4:8 ---And the four living creatures, having each one of them six wings, are full of eyes round about and within:—Full of eyes is repeated here from verse 6. See note there. Wings naturally indicate the swiftness of movement, and probably show the readiness and speed with which they served God. THE WORSHIP Rev_4:8 -ll Revelation 4:8 b---and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.—Already these creatures have been de­scribed as being “ full of eyes” ; here they are said to be sleepless, having no rest day or night. Their praise and worship of God goes on unceasingly. The thrice used word holy in their song of praise indicates perfect sacredness of God as a supreme and faultless Being to be worshiped by all intelligent creatures. The fact that these creatures spake their praise of God shows they were intelligent beings, not animals, though three of them ap­peared to have faces of animals. Compare the note on verse 7. Being called the “ Almighty” shows that God has abundant power to bring to pass all the future events that were to be revealed to John. On the expression who was, is, and is to come, see the note on Revelation 1:4. Past, present, and future indicate the everlasting or unending existence of God. This shows that, however long he might be in bringing to pass the things to be revealed to John, his words would be verified, for neither his existence nor power could cease. Revelation 4:9 ---And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever,—Since verse 8 shows that the living creatures give glory to God continually, the expression “ when” they shall give glory must mean they repeated their praises again and again. God is so perfect in being and acts that the heavenly intelligences were continually repeating their thanks­giving because of his glory— ascribing to him all honor. “ Liveth fur ever and ever” is an explanation of what is meant by “ who was and who is and who is to come.” Revelation 4:10 ---the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne,— Whatever caused the living creatures to give glory and honor to God also caused the twenty-four elders to fall before him and do the same. The elders wearing crowns show that in some sense they were rulers. Casting their crowns before God evidently indicates that they recognized that all their success came from God, and that their garlands of victory were as nothing in comparison with worshiping God. John’ s seeing them cast their crowns down most impressively shows that fact. saying, Revelation 4:11 ---Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created.— This song of praise is practically the same as that of the living creatures, adding the word “ power” and declaring God to be the Creator of all things. The power indicates that he has strength to do all he has promised, and being Creator he has the right to do as his infinite wisdom and justice may direct. Even if the living creatures and elders do not represent anything on earth, two important facts are apparent: (1) The vision shows that all heavenly intelligences render strict obedi­ence to God. This implies that all responsible human beings on earth should obey him. (2) The display in the vision of God's power, majesty, and eternal existence proves that he will bring to pass the things which he revealed to John in the following visions. These are the essential lessons in the visions of this section. Verse 1 SECTION I(Revelation 4:1 to Revelation 8:1) Revelation Chapter Four At this point in Revelation there begin the visions, in which are shown, under figures, the forces by which the life of the church is affected. "She is shown God and the Lamb, the devil, the beast, the false prophet, and the apostate city. Then she is shown the victory of Christ, and the eternal defeat of the powers of evil."[1] However, Revelation 4 and Revelation 5 are introductory, forming a composite vision of the throne of God and of the Lamb (one throne, not two). "Actual predictions of future events do not begin untilRevelation 6."[2]The student is quickly aware that some of the terminology of Isaiah 6 andEzekiel 1, as well as of passages in Daniel, is used in this chapter, and throughout Revelation. But despite many of the striking symbols being employed, the vision here is distinctly different. This chapter, however, "is as much adapted to impress the mind as any of the others."[3] The terminology John used here in describing what God revealed to him, although found in the Old Testament, is used in an independent manner. "We do not find even a single Old Testament quotation, but only adaptations and nothing more."[4]The sense of impending persecution which dominates the letters to the churches might well have tended to unnerve them; what better way to comfort them, therefore, than to point out the eternal glory of the throne of God and Christ. The throne of imperial Roman authority had become their enemy, but there was a higher authority. After all, the universe itself is under the control of God. The most important thing that anyone can know about the universe is that there is a control center. It does not exist like some robot machine that has been wound up and left to run itself out. The throne of God and of Christ is the final and conclusive denial of the "chance theory," regarding either creation or the continuity of the material universe. Even more significantly, the enthroned authority is personal. The most important single fact that can be known about God lies right here. God is a person; and associated with him, indeed identified with him, is the Lord Jesus Christ our Saviour, also personal, and identified both with the Father and with mankind. It is lack of belief in a personal God that has devastated and destroyed religious faith to a great extent in the current era. William Buckley, many years editor of the National Review, and a personal friend of this writer, once published an article in his paper regarding the "Three `R's of Religion," identifying these as Revelation, Regeneration, and Responsibility, and relating all of these absolutely to belief in a personal God. If one does not believe that God is personal, there can be no valid conception of regeneration. One cannot be born of some cosmic law; a person cannot be born of that which is impersonal; and, if God is not a person, there is no such thing as the new birth. No wonder it has dropped out of a lot of modernistic preaching by those who no longer believe in a personal God. If one does not believe in a personal God, it is folly to speak of revelation. That is why so many do not believe the Bible to be God's word. If there is no one, no person beyond our present life, then no one has spoken to anybody! Belief in a personal God underlies the basic conception of divine revelation. If one does not believe in a personal God, there is, logically, no such thing as responsibility. If God is personal, one who knows the deeds of men, and who will require of every man ever born an account of his stewardship, then man is responsible for his actions and will inevitably suffer the penalty of disobeying divine law; but, if there is no personal God, then there is not anything in this universe any higher than a man. Once such a conception as that is received, it makes every man his own god. Whatever social pressures or governmental sanctions may be exercised in an attempt to restrain his unbridled impulses, he will have no regard for them whatever, except in the degree of intimidation they may have; but he will have no respect for them. He will proceed to do his own thing without regard either for God, whom he does not believe exists, or for man, who, as equal in every way to himself, he is not inclined to fear. If social scientists want to know what is happening to "the good life" in our times, the trouble lies right here. People no longer believe (at least in a great many cases) in a personal God. The result of this exceedingly important break-down of faith in its most vital aspect will inevitably be the total destruction of any society stupid enough to encourage it. If people will not heed the lessons of Inspiration, at least they should pay some attention to the lessons of history: The natural ethic is too weak to withstand the savagery that lurks under civilization, and emerges in our dreams, crimes, and wars ... There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.[5]This observation was made by the greatest historian of this century; and while Durant himself professed not to believe in a personal and intelligent supreme Being, the admission cited in the above quotation is without meaning apart from the conception of a personal God. In fact, no real religion is possible without it. And after these things I saw, and behold, a door opened in heaven, and the first voice that I heard, a voice as of a trumpet speaking with me, one saying, Come up hither, and I will show unto thee things which must come to pass hereafter.After these things ... This means, "after the visions of the preceding chapters." John is not here speaking of "after the fulfillment of previous visions," but of "after his having seen them." The ancient myth of the whole world balanced on Atlas' shoulder is no more preposterous than the proposition that everything in Revelation from this point to the end will not even commence to be fulfilled until after the so-called "rapture" at the coming of Christ - all of which is allegedly derived from this little adverbial phrase! "There is no justification for assigning what follows to a time after this world."[6]I saw, and behold a door opened in heaven ... As Earle stated it, "He saw the door standing open; he did not see it opened."[7] John's use of the same figure for different purposes is apparent in this. The "open door" stands for opportunity, or the sinner's entrance into heaven (Revelation 3:8), the door of the human heart (Revelation 3:20), and the gateway of heaven of itself, here. And the first voice that I heard ... This is usually understood as a reference to the voice of Christ himself (Revelation 1:10 ff). "This does not refer to the first of a successive series, but is a plain reference to the voice of the Lord already heard."[8] There the voice was heard on earth, but here it is heard from heaven. Some of the implications in these remarkable visions are difficult to conceive. For example, "Can Christ be conceived of as inviting the prophet to ascend and see him in heaven? Why not? Revelation will suggest that such questions should not be asked."[9] We have just noted the multiple employment of "open door" as an expression of diverse realities, and there are countless other examples of the same thing throughout. Does the Lamb of God have seven horns (Revelation 5:6)? The great scarlet-colored beast has ten horns (Revelation 17:3)! As Beasley-Murray observed: One who adapts Biblical images as freely as he has in this chapter should not be expected to preserve an undeviating consistency in his pictures. They are for kindling the imagination, not for transference to the drawing board.[10]Consistency has been described as the vice of small minds, and there was certainly nothing small about the mind which lies behind Revelation. One very important key to understanding Revelation is in this. The interpretation of a figure in one passage does not necessarily bind the interpretation in another. "He makes no attempt at sustained metaphor or allegory."[11] Revelation is simply not that kind of book. Scholars have often complained about the grammar of Revelation. For example, "The word for voice in this passage is used first as feminine, and then as masculine."[12] The inspired writer rose above the ordinary rules of grammar, because there was no other way of conveying the exact sense. His proper observance of grammatical rules elsewhere shows clearly that he knew them and understood them, thus his deviation here was meaningful and purposeful. This example is cited here as one of many in the book; and what is said here applies to the others. "The change to the masculine is simply because this befits the Person, one saying. To speak of grammatical irregularity is rather pedantic."[13]The things which must come to pass hereafter ... Among the things to be "shown" in the following chapters are the Second Coming of Christ and the final judgment of the living and the dead. It is a critical mistake, therefore, to understand this prophecy as already having been fulfilled in its entirety. Moreover, there is an overwhelming impression that a certain progression of events in the direction of that final assize, and culminating it, was surely intended to be revealed by the prophet. Thus it is wrong to understand Revelation as merely an abstraction of principles operative in history. "The close connection of the judgments (seals, trumpets, and bowls) with the earth and what goes on in it compels a more concrete explanation of them than an abstract idealism will afford."[14][1] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1077. [2] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1064. [3] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 107. [4] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 181. [5] Will and Ariel Durant, The Lessons of History (New York: Simon and Schuster, 1968), p. 51. [6] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 143. [7] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 530. [8] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 119. [9] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 112. [10] Ibid. [11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 61. [12] A. Plummer, op. cit., p. 143. [13] R. C. H. Lenski, op. cit., p. 168. [14] Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 72. Verse 2 Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;Straightway I was in the Spirit ... This seems to be out of place in the eyes of some, since John was already "in the Spirit" when he heard the voice out of heaven; but there were definite reasons for the statement here. The words "come up hither" in Revelation 4:1 have often been interpreted as a reference to "the rapture," in which all of the redeemed of earth (at the time) are caught up to heaven. Addressing himself to this misconception, Nee pointed out that all the theories of the "rapture" posit the resurrection of their bodies: The rapture of the church is a bodily rapture, yet here it is in the Spirit (Revelation 4:2). And thus this verse cannot be interpreted as referring to the rapture of the church.[15]Thus, it is not hard to see why some object to the book as the sacred author composed it. After pointing out that "many commentators place the `rapture' of the church between Revelation 3 and Revelation 4," entailing the inconsistency that John had somehow missed it and had to be called up in Revelation 4:1, Wilbur M. Smith stated that, "Inasmuch as the text itself is silent on such a subject, one questions the wisdom of even discussing it here."[16]And behold, there was a throne set in heaven ... See chapter heading for further discussion of "The Throne of God." From first to last, John's vision is dominated by this symbol of divine sovereignty (the throne)."[17] It stands here at the head of all that John would reveal concerning the future; and, at last, when all is concluded, the throne alone will be all that is standing. Heaven and earth shall have disappeared, but the throne and its holy occupant are eternal. The word "throne" is used ten times in the eleven verses of this chapter, and "over forty times"[18] in Revelation. There was set ... This means, "There was situated in heaven a throne. There is no action of setting up or placing."[19] God's throne must not be understood as some kind of moveable headquarters, now appearing in one place, then in another. "The throne was not there for this vision only; it was set, established as the throne of heaven (Psalms 103:19; Psalms 119:89)."[20] "And one sitting upon the throne ..." Again, reference is made to the discussion at the head of this chapter. The personality of the supreme and universal Authority is gloriously affirmed by this. And this is exceedingly important! Interpretations of details in this chapter can hardly be affirmed with any dogmatic certainty, but the great and overwhelming message of the throne with the Person of God himself upon it is impossible to miss. Being sure of this, one may well afford to hold judgment in abeyance concerning some of the details. As Lenski said: Do not stress our conceptions of space and time in order to draw deductions from them, for they would be picayunely, childishly false ... Symbols can only show the ineffable realities in a degree for beings that are still on earth.[21][15] Watchman Nee, "Come Lord Jesus" (New York: Christian Fellowship Publishers, 1976), p. 53. [16] Wilbur M. Smith, op. cit., p. 1064. [17] G. B. Caird, op. cit., p. 62. [18] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 56. [19] A. Plummer, op. cit., p. 144. [20] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 127. [21] R. C. H. Lenski, op. cit., p. 170. Verse 3 and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.There is little that can be known positively about these symbols. Note that, "There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions."[22] If there had been, people would probably have made idols of it and worshipped it. Regarding the stones here mentioned, we do not know exactly what they were, nor their color with any certainty. The whole subject of the relation of precious stones named in the New Testament to those in the Old Testament, to those of classical antiquity, and of modern mineralogy is one of great obscurity.[23]The jasper ... Phillips' New Testament translates this "diamond," and many accept this. The sardius ... The New English Bible (1961) translates this carnelian, which Ladd identified as "a fiery red stone."[24] Some suppose that the rainbow encircled the throne horizontally and that it derived from the prismatic character of the rock crystal (the glassy sea on which the throne reposed)[25] But what kind of rainbow could be described as "like an emerald to look upon"? This teases the imagination beyond reality. At any rate, taking the above as a good guess, we have the diamond, the ruby and the rainbow like an emerald, which three colors are supposed to represent God's purity (the diamond), God's wrath in judgment (the ruby), and God's mercy (the rainbow like an emerald). At best, such interpretations are fanciful and rest upon inadequate foundations. It is true, of course, that the rainbow (Genesis 9:12 ff) is indeed a symbol of God's mercy and of his covenant with Noah that the earth would not again be destroyed by a flood, and that seed time and harvest, day and night, etc., would thenceforth continue as long as the earth stands. The fact of a rainbow encircling the throne of God recalls this, but the description of it injects a new element. Our comment here embraces references to such things because of the usual emphasis given to them in current, and even ancient, writings. While admitting that, "It is doubtful if any symbolical meaning is intended by the choice of these stones,"[26]Ladd went on to point out that they were in different positions on the high priest's breastplate (Exodus 28:17 ff), and that they are numbered among the foundations of the new Jerusalem (Revelation 21:19 ff). [22] Adam Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 988. [23] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 497. [24] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 72. [25] G. R. Beasley-Murray, op. cit., p. 113. [26] George Eldon Ladd, op. cit., p. 73. Verse 4 And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.There are almost as many explanations of this as there are commentators. Who are these elders? They have been variously identified as symbolical of: (1) the "raptured" church which allegedly had already happened;[27] (2) the twenty-four star gods of the Babylonian pantheon;[28] (3) in the Targum the elders are interpreted as leaders of the Jewish people; (4) the twenty-four priestly orders enumerated in 1 Chronicles 24:4 ff;[29] (5) a special order of angels, an interpretation rejected by Lenski on the grounds that angels are nowhere symbolized in Revelation;[30] (6) an order of angel princes called thrones in Colossians 1:16;[31]etc. The interpretation received here is stated thus by Carpenter: They are described as twenty-four in number; they are the twelve tribes of Israel doubled, to signify the union of the Gentile with the Jewish church; they are two sets of twelve, to represent the New Testament and Old Testament; they are the twelve patriarchs conjoined with the twelve apostles - These interpretations (alleged by many) are all different forms of the same thought, that the twenty- four elders represent the complete church of God in the past and in the future, in the Jewish and Gentile worlds; and, as such, the true spiritual successors, as priests to God, of those twenty-four courses (1 Chronicles 26:1 ff).[32]The great majority of the commentators we have consulted on this question, including Barnes, Earle, Hinds, Scott, and Wallace, accept the view advanced in the quotation above. Some have objected to it on the grounds of what they call "difficulties" in such an interpretation; and others merely avoid trying to answer the question: "One really needs no theory of their presence. They are heavenly creatures and are part of the heavenly scene."[33] The views of Lenski are of particular interest. He objected to our interpretation on the grounds that "elders are not representative of the church."[34] He referred them to "the ministry of the Word," which he believed to be the reality symbolized by the twenty-four elders. It appears to us, however, that this is a distinction without a difference. Since the church is entrusted with the ministry of the word of God in this entire dispensation, his interpretation still refers it to the church. There are, however, more considerable objections to this interpretation which have given some scholars hesitancy in accepting it. Some of these are: (1) one of the elders performs an angelic function in Revelation 7:13-14, and is addressed by John as "Sir." If the twelve apostles were typified, John himself must have been included; (2) they seem to be grouped apart from the redeemed in Revelation 19:4; (3) these elders appear to be participating in the executive function of the throne of God itself; etc. It must be admitted that such things reflect against the interpretation we have chosen; but we simply set aside such alleged "inconsistencies" on the grounds that similar "inconsistencies" may be leveled against any interpretation. For example, how could human figures represent supernatural beings? There are compelling reasons that underlie the fact of the majority of scholars, especially the older ones, adopting the view presented here. They are: (1) The number twenty-four cannot be interpreted at all, apart from the view here. (2) The very word "presbyters" connects with nothing else in heaven or on earth except the Jewish and Christian dispensations. (3) The elders' having crowns suggests Matthew 19:28. (4) They say that they reign on the earth (Revelation 5:10). (5) The KJV in Revelation 5:9 identifies them with the redeemed of earth; and despite this verse's having been changed in subsequent versions, Seiss emphatically insists that the KJV is correct, since "the Sinaiticus manuscript contains it."[35][27] Ibid. [28] G. B. Caird, op. cit., p. 63. [29] G. R. Beasley-Murray, op. cit., p. 114. [30] R. C. H. Lenski, op. cit., p. 181. [31] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 642. [32] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 552. [33] J. W. Roberts, op. cit., p. 54. [34] R. C. H. Lenski, op. cit., p. 178. [35] J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), p. 104. Verse 5 And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;Thunder and lightning, etc. ... "These announce the presence of God, as at Sinai (Exodus 19:16), and the seven burning lamps refer to the Holy Spirit."[36] The combined symbols of this verse convey no meaning except that of "God's omnipotent power."[37] Subsequent versions use "torches" here instead of lamps, and perhaps that is better. Carpenter found a suggestion in this of the "torch" that moved between the parted sacrifice in the account of the Abrahamic covenant (Genesis 15:17), indicating that both of God's covenants with Noah and with Abraham were symbolized in this chapter. [36] Albert Barnes, op. cit., p. 107. [37] R. C. H. Lenski, op. cit., p. 176. Verse 6 and before the throne as it were a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.A sea of glass ... If the sea represents populations of the earth, as in late chapters, the calmness of it here would indicate the tranquillity and peacefulness of souls in the service of God, and how his eyes can penetrate to the very bottom. The purpose of the crystal sea might have been simply the creation of an emphatic distance between the beholder and the throne itself. There is also the possibility that it is an inert factor in the vision, as are certain ingredients in the parables of the Master. The four living creatures ... The many eyes "before and behind" in these creatures have a suggestion of something approaching omniscience, yet their being "creatures" limits this. The visions in Ezekiel 1 andIsaiah 6 are so similar to this that we feel justified in accepting what is revealed there as having the same application here. For some time, it appears, Ezekiel wondered what the living creatures were; but a later vision (Ezekiel 10) gave him the clue to the mystery. Then he said: This is the living creature that I saw under the God of Israel by the river Chebar; and I knew they were cherubim (Ezekiel 10:20). We may safely set aside, therefore, the ancient interpretations that interpret these as the four evangelists, Matthew, Mark, Luke, and John, or the symbols of the four divisions of Israel's marching formation in the wilderness,[38] "the countless living earthly agencies of God's providence,"[39] "the entire animate creation,"[40] or "the four chief signs of the Zodiac,"[41] etc. There is practically nothing that can be fully known about these living beings in God's presence. John's description of what he saw in this vision of God's throne is not a photographic depiction, but an impressionistic view. [38] Adam Clarke, op. cit., p. 989. [39] R. C. H. Lenski, op. cit., p. 181. [40] G. R. Beasley-Murray, op. cit., p. 117. [41] Ibid. Verse 7 And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle.Of course, everyone is familiar with the adoption of these figures in church architecture to stand for the Four Gospels, but this has no foundation in the Bible. Roberts did not hesitate to identify these with the "seraphim" in Isaiah 6:2, and the "cherubim" of Ezekiel 10:20.[42]ENDNOTE: [42] J. W. Roberts, op. cit., p. 56. Verse 8 And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying: Holy, holy, holy, is the Lord God the Almighty, who was and who is and who is to come.Six wings ... The use of these, as indicated in Isaiah 6, was: two covered the face (reverence), two covered the feet (humility), and "with twain did he fly." No such employment of the wings is mentioned here. It would appear that the big point of this was properly ascertained by Barnes: All these creatures pay ceaseless homage to God, whose throne they are represented as supporting; emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise.[43]Holy, holy, holy ... In commentaries, now and then, one finds this referred to as the Trisagion; but the designation is not accurate. The Trysagion is the hymn which is sung, according to the rite of Constantinople, in connection with the Little Entrance .... In the Roman liturgy, it is sung on only one day of the year, Good Friday, in the special office called the Reproaches.[44]Who was and who is and who is to come ... On this reference to Exodus 3:14, see comment on similar words in Revelation 1:4 Revelation 1:8. [43] Albert Barnes, op. cit., p. 107. [44] A. Plummer, op. cit., p. 147. Verse 9 And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,Now the big thing in view here would seem to be the counterpart of that cited by Barnes above on Revelation 4:8. Seeing that celestial and supernatural beings spend their time in the worship and adoration of God, there could not possibly be any better activity for mortals. This could well be the significance of the "when" standing at the head of these two verses, also translated "whenever." It is only a quibble to inquire, "If these spontaneous outbursts of praise contradict the continuous worship of Rev 4:8"![45] Such an attitude reminds this writer of the occasion when a concert artist gave a harp solo at a meeting of the Rotary Club. It took four men to bring in the harp; and Willie Weinberger, owner of a local ladies' store, said, "If we're all going to have to carry around harps in heaven, I don't want to go!" What one gets out of Revelation depends to a great deal upon the attitude which he brings into the study of it. Cast their crowns before the throne ... The twenty-four elders enjoy kingly authority, but it is due entirely to their relation to God, all of their authority being derived from him. This is beautifully symbolized by the action here. ENDNOTE: [45] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 139. Verse 11 Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thyself didst create all things, and because of thy will they were, and were created.Worthy art thou, our Lord and our God ... "These are the words that greeted the emperor in triumphal procession; and `our Lord and our God' was introduced into the cult of emperor worship by Domitian,"[46] the exact words of this passage being used. With characteristic `wisdom' the scholars immediately proclaim that John borrowed this expression from Domitian! Indeed, indeed! Our book says that John heard the heavenly chorus "saying" this; are we to suppose that they copied it from Domitian? It is evident that Domitian borrowed this from the Christians,' not the other way around. Thyself didst create all things ... Repeatedly, the broadest and most fundamental doctrines of Christianity are given dramatic and powerful emphasis in this prophecy. This chapter is full of this. Note the description of God in Revelation 4:3, where the likeness of God is mentioned. "In the author's refusal to describe God in anthropomorphic terms, he declares that "God is Spirit,'"[47] exactly as the author does in John 4:24. The Christian doctrine of Creation is explicit here. Because of thy will, they were, and were created ... God only is exalted upon the throne. The universe and everything in it came into being because of his will. "This is a conception basic to Jewish-Christian monotheism."[48] Since the world, with all of its marvelous complexity, was made by God, and made according to his will, it follows that much must be right with it. As Caird expressed it: We shall be misled by the cumulative visions of destruction that follow unless we do full justice to this opening affirmation that the world is God's world and fundamentally good.[49]Of course, there are also terrible things wrong with it; but God has addressed himself to that problem also. The great redemptive plan of the Father for the salvation of his human creatures appears in the person of the Lamb in the very next chapter; and it is most appropriate that, in view of the epic destructions about to take place, that this initial emphasis upon the merciful God and his plan of human forgiveness should be made. Great and wonderful and terrible as the throne of God appears in this chapter, the really good news is inRevelation 5. Without the vision of what is revealed there, despair would wipe out every human hope. [46] Ibid., p. 140. [47] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 75. [48] G. R. Beasley-Murray, op. cit., p. 119. [49] G. B. Caird, op. cit., p. 68. Revelation Chapter IV by B.W. Johnson The Open Door in Heaven Summary—The Voice from Heaven. The Throne and He Who Sat on the Throne. The Twenty-four Elders. The Four Living Forms. Their Cry Night and Day. The Doxology of the Twenty-four Elders.It is generally agreed that with this chapter the third section of Revelation begins. Chapters 4 and 5 are preparatory visions. It is not until chapter 6 is reached that the future begins to be uncovered. In these chapters there is revealed through the open door of heaven the Almighty upon the throne in glory surrounded by adoring creatures. The symbolism declares that he holds in his hands the destinies of the world and knowledge of the future. Then it is declared that to the Lion of the tribe of Judah it has been given to open the book of destiny and to reveal the future. To the Son, who appears in a symbolic form, the book is given amid the praises of Elders and living creatures. It is noteworthy that the two greatest prophets of the Old Testament, those who had the clearest visions of the reign of Christ, were permitted to behold a similar scene as a preparation for their revelations Ezekiel (Ezekiel 1) and Isaiah (Isaiah 6) are each allowed to behold the glory of God. As the Old Testament prophets, when about to enter upon their work, were inaugurated to the office of making known the future by a vision of the Almighty, so John, the New Testament prophet, the last prophet of the world, was permitted to have a similar vision. Though the visions differ, the most striking symbols are beheld by all three of the prophets. All see and describe the throne of God, with its sublime surroundings; all speak of the One who sits on the throne, though they make no attempt to describe his person; all record his glory; Ezekiel beholds living creatures around the throne, full of eyes, with four wings and two hands; Isaiah sees the seraphim with six wings who cry, Holy, holy, holy is the Lord of Hosts. In 1 the four beasts are about the throne, full of eyes, with six wings who cry, Holy, holy, holy, the Lord God Almighty. In the case of all the prophets the vision of God is preparatory and indicates that he is about to impart the secrets of his future, hitherto held in his own bosom. Revelation 4:1-3. After this. “ After these things,” as in the Revision. After the letters to the churches had been dictated. “ The things which must be after this” are yet to be shown. I looked. Rather, “ I saw in vision.” A door was opened in heaven. Heaven standing open so that the throne within could be seen. The first voice which I heard. The same voice that he had heard at first. See Revelation 1:10. Come up hither. Through the opened door. The things which must come to pass hereafter. Hence, we know that what John sees in the vision just opening belongs to events still future when he wrote. Revelation 4:2. I was in the spirit. At once he was lifted to that spiritual exaltation which enabled him to behold the heavenly visions. A throne. The throne of God was revealed and One sat on the throne. Revelation 4:3. He that sat was to look upon like a jasper stone and a sardius. We learn from Revelation 21:11 the qualities of the jasper meant; a stone of dazzling brilliance, a mountain of light, clear as crystal. The two probably symbolize the splendor, holiness and judgments of God. Rainbow round about the throne. The rainbow was a pledge of God's faithfulness to his covenants (Genesis 9:13). God sits upon the throne, splendid, dazzling, terrible, but compassed about by the Covenant of Grace. Revelation 4:4-6. Round about the throne were four and twenty seats. Rather, “ thrones.” The central throne was encompassed by twenty-four lesser thrones. Four and twenty elders sitting. These ancients were (1) twenty-four in number; (2) they were clothed in white, the color of victory and purity; (3) on their heads were golden crowns, not the diadem which means a kingly crown, but the golden crown of honor (Stephanos). Critics are not agreed as to the signification of these elders, but most of them think that they symbolize the glorified church of God gathered round the throne. They disagree as to the significance of the number twenty-four. There were twenty-four courses of priests. There were twelve tribes, and twelve apostles. Possibly the number of the latter was doubled to symbolize the entire church, Jew and Gentile. In a note below I will give my own view of the Twenty-four Elders. Revelation 4:5. Lightnings and voices and thunders. These seem to portray the threatenings and judgments which proceed from the throne. Seven lamps of fire. These bright light-giving lamps symbolize the Holy Spirit in the fulness of its manifestation, indicated by the seven Spirits of God. See note on Revelation 1:4. Revelation 4:6. A sea of glass like unto crystal. This deep, transparent sea before the throne is supposed to symbolize the purity and calmness of the Divine rule. It stands solid, calm and clear. In the midst of the throne. The four forms which are next described were to the right and left of the throne and in the midst between these extremes. The throne was in their midst. Four living creatures. See Revision. Four “ beasts,” as in the Common Version, is an incorrect idea. The Greek for “ beasts” is different. They are four Zoa, “ living forms.” Full of eyes. Their eyes looked backward as well as forward. The description of these wonderful objects is next given. See notes at end of chapter. Revelation 4:7-8. The first creature was like a lion. It looked like a lion, but was not a lion. It had other characteristics. Like a calf. Had a body similar to that of the ox. Had the face of a man. Otherwise its structure differed from that of men. Like a flying eagle. It will be seen that four departments of animated nature are represented. That of the wild beasts of prey; that of domestic animals, the human species, and the fowls of the air. Each is represented by what, in the eyes of a Hebrew, would be regarded as its highest type. Revelation 4:8. The four living creatures. Their common characteristics are now pointed out. All have six wings; they are full of eyes, and they all unite in a ceaseless cry of praise to God. Full of eyes within. They were full of eyes before and behind, and when the wings were lifted John saw that they were full of eyes within also. The eyes, sleepless, possibly symbolize never resting, wakeful activity. They have no rest. They never rest from praising the Lord. Revelation 4:9-11. And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne. Shall utter such praises as are given in verse 8. Then the twenty-four elders also join in swelling the anthems. It will be noted that these two classes, whatever they signify, are both about the throne, and both engaged in harmonious praise of the Almighty. Revelation 4:10. Cast their crowns before the throne. There are four elements in this worship: (1) They fall down; (2) they adore; (3) they cast their crowns before the throne, an act of homage which gives Him who sitteth there all the glory of their crowns; (4) they offer ascriptions of praise. Revelation 4:11. Worthy art thou, etc. The chorus in which they join ascribes all glory to God as his right as the Creator. Because of thy will they were. Not as in the Common Version. They do not say that God created all things “ for his pleasure,” but that his will was the efficient cause. NOTES.The meaning of the Twenty-four Elders and the Four Living Creatures has been the subject of much discussion. It has been held by many discreet commentators that the first symbolizes the Redeemed Church, and the latter the Animated Creation, joined around the throne in the praises of the Almighty. It is always with hesitation and a degree of pain that I differ from those whose opinions I have studied with profit, but I am compelled to think that none of the explanations are entirely adequate. I give below my reasons, and what I think the correct view: The Four Living Creatures.—What is symbolized by these forms? If the reader will turn to Ezekiel 1, he will find that the exiled prophet of the old dispensation saw by the river Chebar of Babylon, the same beings that John described in this chapter. While there are minor differences, the great features are the same. Each prophet, John and Ezekiel, sees (1) four living creatures; both see (2) four faces, like those of a man, a lion, an ox or calf, and a flying eagle; (3) the living creatures of each prophet are full of eyes; (4) in each case they are winged. There is one minor difference in the wings: John sees six wings, while Ezekiel mentions four wings and a pair of hands under the wings, making six members. The seraphim of Isaiah, chapter 6 had six wings. The similar appearance, and the fact that the same Greek term is used to represent them, proves beyond doubt that the “ four beasts” of John are the “ four living creatures” of Ezekiel. If we therefore can ascertain the significance of the symbols beheld by the Old Testament prophets, we will be able to ascertain what the same symbols mean in Revelation. We are not left in doubt about the identity of the beings described by them. In the tenth chapter Ezekiel describes certain beings that he beheld the second time; and in verse 22 he says: “ And the likeness of their faces was the same faces which I saw by the river Chebar, their appearances and themselves.” He also says in verse 15, that these are the “ living creatures I saw by the river Chebar.” Again, in verse 20 he affirms the same thing, and says: “I knew that they were the cherubim.” Isaiah, on the other hand, declares that the figures he saw were seraphim. Here, then, is solid ground. The four living creatures, or “ beasts,” of John are not the four elements, four quarters of the earth, four continents, or four evangelists, but are cherubim or seraphim. The forms seen by these prophets are probably symbolical of their nature and work. The information given in the Scriptures is scanty, but they are always represented as being very near the throne of God. When man sinned, it was cherubim who guarded the way to the tree of life. In the tabernacle cherubim hovered over the mercy seat and were figured upon the curtains. The Almighty is addressed elsewhere as the One who dwells between the cherubim The brightness of the glory of the Lord is represented as attending them in Ezekiel; and in the vision of John they are “ in the midst of and around the throne.” In the fifth chapter the Lamb stands “ in the midst of the throne and of the four beasts.” In some way the cherubim are immediately about the throne of God. The forms seen by Isaiah, Ezekiel and John have a symbolical significance. These angelic intelligences represent the courage of the lion, the patient strength of the ox, the intellect of the man, and the swiftness of the eagle. They are full of eyes, or see all things; their wings are always in motion, or they are distinguished by tireless activity, and the continually cry, “ Holy, holy, holy, Lord God Almighty;” or, without ceasing they minister to the glory of God. Thus much can be said concerning the “ four beasts,” or “ cherubim,” without indulging in speculation. Cherubim are present at the fall of man; cherubim also celebrate his redemption and the triumph of the reign of Christ. Whether they also symbolize four forms of earthly creation is a matter left to conjecture. The Four and Twenty Elders.—What has been said will aid us to determine the meaning of these heavenly elders. It has been usually held that they were men, representative of the redeemed. The number has been troublesome, but they have been supposed to represent the twelve apostles and twelve patriarchs. I think that a careful examination of all the passages in which they occur will show that they are of kindred character to the cherubim (the four beasts) and to the angels. 1. They are about the throne— (Revelation 4:4.) 2. When the cherubim give glory to God, they also worship— (Revelation 4:10.) 3. Together they sing the new song— (Revelation 5:9.) 4. When the angels honour the Lamb, these unite in saying, Amen— (Revelation 5:14.) 5. When the innumerable multitude of redeemed, clothed in white robes, praise God for salvation, the angels and elders, and four beasts are not with these redeemed ones, but about the throne, and join together in a separate ascription of praise from that offered by men— (Revelation 7:9-12.) 6. One of the elders informs John concerning those arrayed in white robes, and it is evident that he does not belong to their number— (Revelation 7:13.) 7. When the final triumph comes, and the seventh trumpet angel proclaims that “ the kingdoms of this world are become the kingdoms of our Lord and his Christ,” the four and twenty elders who were sitting on their seats before the throne fell upon their faces and gave thanks to God— (Revelation 11:17.) 8. In chapter 14, the Lamb has one hundred and forty and four thousand saints about him, who sing a new song “ before the throne, and before the four beasts, and the elders.” From all these passages, it will be seen that the elders are grouped, not with the martyrs, or redeemed, or the one hundred and forty and four thousand; not with saved men, but with the angels and the cherubim about the throne of God. This distinction marks their character. They belong to the heavenly intelligences; to the same class as the cherubim and angels. They are princes of heaven. They are twenty-four in number. This number is probably associated with the twenty-four courses of priests engaged in the service of the temple, the institutions of which were “ patterns of things in the heavens.” They are of the retinue that surround the throne and serve in the presence of God, and they constantly join in the adoration of the angelic hosts, and are incessantly employed in carrying out God's plans for the salvation of the world. "THE BOOK OF " Chapter Four The visions of Revelation now begin in earnest. Upon seeing a door standing open in heaven and hearing a trumpet-like voice promising to show him of things which must take place, John is transported to the throne room of God. He describes what he hears and sees with vivid and colorful imagery. The One on the throne radiates like jasper and sardius stones, surrounded by an emerald rainbow. The colors may reflect the characteristics of God, such as holiness, righteousness, justice, and mercy, or they may simply signify His splendor and majesty. (Revelation 4:1-3). John takes special note of twenty-four elders clothed with white robes and crowns of gold, sitting on thrones around the throne of God. Summers and Hailey suggest that they depict the twelve patriarchs of Israel and the twelve apostles, who represent the redeemed of both covenants now united in Christ. Note that in Revelation 5:8-9 they do seem to speak in behalf of the redeemed (Revelation 4:4). From the throne proceeded lightning, thunder, and voices, which may illustrate divine power and judgments coming from God. Before the throne are seven lamps of fire, explained as the seven Spirits of God. This likely symbolizes the Holy Spirit in His work of illumination and revelation of God's word to man (Summers). A sea of glass like crystal is also before the throne, perhaps symbolizing the transcendence of God that presently separates God and His people (Revelation 4:5-6 a). There are four living creatures, similar in some respects and yet different in others, united in their constant praise of God for His eternal holiness. Though not exactly like the cherubim seen by Ezekiel (cf. Ezekiel 1, 10), they appear to serve similar functions. Hailey suggests they may be a special order of heavenly beings, perhaps the highest and closest to the throne, who serve God's majestic will (Revelation 4:6-8). As the four living creatures praise Him who sits on the throne, the twenty-four elders join in by falling down, casting their crowns before the throne, and praising God as the Eternal Creator (Revelation 4:9-11). This scene, along with that in chapter five, appears designed to set the stage for what follows. At the outset, we are shown the first guarantee of ultimate victory: God is on His throne! (Summers) The praise offered by the four living creatures and the twenty-four elders reinforce the truth that the One on the throne (and in ultimate control) is none other than the Lord God Almighty, Eternal and Holy, the Creator who holds all things together. He is therefore worthy of glory, honor and power! He is the one to revere, not some man! POINTS TO PONDER * The implication of the vision of God on His throne * How this vision along with the one in chapter five sets the stage for what follows OUTLINE I. THE THRONE SCENE (Revelation 4:1-8) A. JOHN TAKEN TO HEAVEN (Revelation 4:1)1. After seeing the Lord and hearing the letters addressed to the seven churches 2. Upon seeing a door standing open in heaven, and hearing a trumpet-like voice a. Being told "Come up here" b. In which he will see "things which must take place after this" This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 4:2. In the spirit means the vision was opening up before him. The first thing he saw was a throne in heaven and the throne was not vacant; one sat on the throne. That indicated that heaven had an occupant who had authority to give rule over the earth as well as over other persons in heaven. Revelation 4:3. These precious stones are used to indicate the worth and also the brilliance of the one on the throne. The rainbow refers to the arched halo that is generally pictured over the head of one occupying a place of authority. Like unto an emerald. This is another precious stone that is used to signify the glory about the head of the person occupying the throne. Comments by Foy E. WallaceVerses 2-3.2. "A throne was set in heaven"--Revelation 4:2.The throne was not there for this vision only, it was set, established as the throne of heaven. (Psalms 119:89) 3. "He that sat was to look upon like a jasper and a sardine stone"--Revelation 4:3.Here was the figure of intense splendor. Jasper was an opaque species of different colors, subject to high polish. The New Testament use of the term "jasper," here and elsewhere referred to a transparent gem, the diamond, or the translucent chalcedon. Sardine (or Sardius) was an ancient favorite of the engraver's art, discovered in Asia Minor, of lasting beauty of color; it was a brilliant fleshred. But no physical or material substance can be made comparable to God's person; at best it serves only as an emblem of the resplendent and exquisite grandeur and glory of his divine Being. 4. "A rainbow round about the throne"--Revelation 4:3.The rainbow stands for a covenant-- Genesis 9:13-17 -- and the emblem here is of the covenanted protection from the judgment of impending events; not escape from the suffering, but exemption from judgments, which would come upon the enemies of the church. 5. "In sight like an emerald"--Revelation 4:3.The rainbow is a seven-color reflection. Its brilliance appears between the shining sun and the rain clouds. Here emerald in the bow is specified--a very precious gem, of deep green color-which is its real value, as the deepest colors were the prized. The word emerald had a root meaning of glowing. The emerald-green in the rainbow signified that through the grace of patience deliverance was vouchsafed. Revelation 4:4. God has had two organic systems of religion in the world, the Mosaic and the Christian. The former was arranged under twelve tribes (with their heads) and the latter is administered under twelve apostles (Matthew 19:28). The four and twenty elders represent the two systems of religion. Clothed in. white raiment signfies a life of righteousness, because all men who live righteously before God, whether they were in the days of the Mosaic system or in those of the Christian, will be Permitted to surround the throne in heaven as victors over the world. These elders are in the vision to represent all the saved under the two systems. Revelation 4:5. Lightnings and thunder-ings and voices symbolize authority issuing from the throne and it is coining from some being whose voice is as penetrating as ligthning and as impressive as a roll of thunder. Seven lamps denote complete illumination and the seven Spirits of God are explained at Revelation 1:4. Comments by Foy E. WallaceVerses 4-5.The four and twenty elders--Revelation 4:4-5.1. "Four and twenty seats: and upon the seats I saw four and twenty elders sitting"--Revelation 4:4.The four and twenty signified the patriarchs and apostles- twelve each, twenty-four in number. It was the symbol of the totality of God's people in the New Testament church; the whole body of the redeemed. The twelve tribes and the twelve apostles represented the completeness of the church; the Old and the New were combined in the symbol represented in the chiefs: the patriarchs of the Old, and the apostles of the New. 2. "Lightnings . . . voices . . . thunderings"--Revelation 4:5.These were signs of a procession of terrible and awful events and is an impressive representation of Omnipotence. (Exodus 19:16) It was a symbol of the accompanying divine presence in the "seven lamps and the seven spirits" before the throne, signifying universal presence, with eyes to search whole world, and to bring all men to judgment. Revelation 4:6. A sea. is deep and crystal glass is clear and pure, symbolizing the beauty of the scene around the throne. Four beasts is an unfortunate translation, for we always think of a "beast" as an animal of the lower world, and hence not a fitting symbol of something enjoying the dignity of these in this verse; the proper rendering of the original word is, "living creatures." Full of eyes before and behind symbolizes the ability to look in a universal direction. Revelation 4:7. In comparing one living creature with another it is intended only to consider one or two points of similarity, because there might be some characteristics common to all of them. A lion is bold and strong; a calf represents meekness; a man signifies more intelligence than other creatures; an eagle denotes exaltation and fleetness. The identity of these creatures and the reason why there were just four of them will be shown in the next chapter. Comments by Foy E. WallaceVerses 6-7.The four living beasts (beings)--Revelation 4:6-11.1. The sea of glass--Revelation 4:6.This denotes the great broad space. A throne chamber with crystal pavement as a figure of magnitude and grandeur was added to the scene. 2. The beings full of eyes--Revelation 4:6.The eyes were before, behind, and all around, symbolizing superhuman intelligence. It was imagery of the divine providential rule and protection of an all-seeing God. 3. The four beasts--Revelation 4:6-7."In the midst of the throne and round about the throne, were four beasts full of eyes before and behind." The meaning of the word beasts here is beings, or creatures resembling the animals. It is necessary to distinguish these "beasts" or beings from the beasts that symbolized the persecutors. These beings were "in the midst . . . round about the throne"; hence, not beasts as in the persecutor symbol. The first beast was like a lion, symbolizing strength; the second beast was like a calf (ox), meaning endurance under yoke; the third beast was the face of a man, signifying intelligence, reason, and wisdom; the fourth beast was like an eagle, representing penetrating vision and swiftness in the execution of judgment. The four beasts (beings) had six wings each (Verse 8), and the wings were full of eyes, indicating the universal survey of an all-seeing Omniscience. And they rest not day and night--praising the One on the throne without surcease. There was no suspension of God's providence; no cessation in the honor ascribed; no interruption of the praise; no intermission in the various dispensations and acts of his providence and in the praise, glory, homage derived and received, and in the worship rendered to him who was declared to be eternal. Revelation 4:8. Had each of them six wings. Had it said that they had four wings even, it would have aroused our inquiry since a flying creature normally uses only two wings. We must conclude, therefore, that these wings were not all for the purpose of flying. A similar figure is given in Isaiah 6:2 where the creatures that stood near the throne had each six wings. We may obtain some suggestions for our verse by reading the use Isaiah said these creatures made of their six wings. Each one used two of his wings to cover his face (indicating humility in the presence of God); with two of them he cover his feet (indicating modesty before the throne); with two he did fly (denoting a readiness to go on any errand desired by the Lord). Full of eyes within denotes that they could make an intelligent application of the things they could see outwardly or around them. Rest not means they did not pause day or night in ascribing praise to the Lord. Was and is and is to come is commented upon at chapter 1:4. Revelation 4:9. These beasts (living creatures) not only ascribed glory and honor to the Lord, but also gave thanks to Him who sat on the throne continuously. That for which they were thankful will be understood when we study the next chapter. Revelation 4:10. The four and twenty elders are explained at verse 4. Cast their crowns is not a movement as if discarding the crowns for all the circumstances are against anything that unfavorable. It was a gesture of respect, recognizing the Lord as the one to whom they owed all the honor that was being enjoyed in possessing crowns. Revelation 4:11. Thou art worthy is not an overture of flattery, for they immediately give their reasons for the expression of praise, namely, He was the Creator of all things. Comments by Foy E. WallaceVerses 8-11.4. The doxology--Revelation 4:8-11.Compare the seraphim of Isa 6:2; and the angelic guard of attendants, suited to a grand composite scene, it pictured a glorious epiphany. Acting in concert, the creature-- beings--say, "holy, holy, Lord God Almighty"; and the elders on the throne-seats fell before Him who sat on the throne and worshiped in unison, without discord; in unity of worship, and in unity of honor to one God; and they cast their crowns before Him as a sign of surrender to God's will, for they were as he willed and were created to do his pleasure. John T. Hinds Commentary On Revelation 5 SECTION TWO VISION OF THE SEALED BOOKRev_5:1-14THE LAMB WORTHY TO OPEN THE BOOKRev_5:1-7 Revelation 5:1 ---And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.— As the vision of chapter 4 shows God’ s power as Cre­ator to bring to pass the things to be revealed, so the vision of chapter 5 shows Christ’ s power as Redeemer to reveal what things would come to pass. What John saw was God sitting upon the throne with a book in or lying upon his right hand. This changed view was for the purpose of giving proper praise to Christ as the only one able to make the revelation. This was in harmony with the statement already made. (See Revelation 1:1.) This book was not printed as ours are today, for there were no such books then, but it was a manu­script rolled as a scroll. (Jeremiah 36:2; Hebrews 10:7.) “ Written within and on the back" probably means that it was written on both sides. “ Close sealed" means that the edge of the roll was fastened down with a seal. Being rolled together and sealed indicates that the contents written could not be known till the seals were broken. Since the seals were opened in succession, and a vision appeared at the opening of each seal, the natural conclusion is that the roll was made up of sheets and when a seal was broken that sheet was unrolled and its writing seen. The book contained symbolic visions of what was to come to pass; hence, revealed the destiny of the church and its enemies from that time till the end of the world. There is nothing said about the writing being read by the Lord when the seals were opened; in fact, it may have been only the symbols that were written. This may account for the fact that when a seal was opened there appeared before John the vision— living picture— not the reading of words. What John did was to put in words a description of the picture which lie saw. Occasionally he tells what some feature of a vision means, but aside from that the visions are left without explana­tion. How their meaning may be determined will be discussed later. Seven sheets rolled together and sealed with seven seals probably indicate that the book contains a full revelation of the future history of the church. Revelation 5:2 ---And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals there­of?—The angel appeared as strong to harmonize with the fact that he proclaimed with a “ great voice,” as indicating perhaps that his question was to be heard by all intelligent creatures. This would put in bold relief the one who alone was worthy to open the seals. This means one whose rank and authority was such that God would grant him the privilege of revealing the future. Revelation 5:3 ---And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.—The angel's question was a challenge to all creation. No one pos­sessed either the ability or the moral worthiness to disclose the future hidden things. This inability belonged to all realms; none of the angelic hosts in heaven, none of the nations of men on earth and none of the righteous dead in the intermediate state was able. This means that no creature in all God’ s universe could perform this solemn task. Revelation 5:4 ---And I wept much, because no one was found worthy to open the book, or to look thereon:—To open the book meant to break the seals and to* look thereon meant to see and describe the symbols that were written in it. When no one came for­ward to open the book, John was so affected that he wept much. Apparently the promise made in 4: 1 that he was to be shown things “ which must come to pass hereafter” would fail. Being in exile and deeply concerned about the future of the churches, he was moved to tears because no one was ready to make the coveted disclosures. His sorrow and distress are no surprise, when we consider his love and sacrifices for the churches. Men and women yet claim to reveal the secrets written in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible. Revelation 5:5 ---and one of the elders saith unto me, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof.— Regarding the elders, see notes on 4: 4. The text gives no reason why one of the elders rather than some other heavenly being spoke this message to John. This instructing the apostle by one of the elders shows that they were a class of heavenly worshipers. Christ’ s overcoming Satan and death is the reason for his exaltation to God’ s right hand (Phil. 2: 7-11), and for “ angels and authorities and powers being made subject unto him” (1 Pet. 3: 22.) The elders here mentioned being in heaven would know of his exaltation and power; hence, could appro­priately speak the comforting words to John. That this lan­guage refers to Christ is unquestionable, and the descriptions used show in a vivid way his worthiness to open the book. Jesus was of the tribe of Judah (Heb. 7: 14), and calling him a Lion is probably in reference to Gen. 49: 9. The lion, as king of the forests, was a fitting symbol of Christ endowed with royal authority— a ruler exercising over angels in heaven, men on earth, and the spirits of the departed in Hades. The Root of David means a descendant of David— one whose lineage gave him. the right to exercise this royal authority. Being endowed with this authority because of his victory, he was the only one worthy and able to show John the future struggles and triumphs of the church. Revelation 5:6 ---And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.—Here a change is made in the scene— a Lamb appears in the midst of the group composed of God, the living creatures, the twenty-four elders, and the strong angel. The Lamb was standing, which indicated it was alive, though it bore marks of having been slain. Since John had probably heard John the Baptist declare Jesus to be the “ Lamb of God” (John 1:36), and had witnessed his crucifixion, he knew, of course, that what he saw in heaven was a symbol of Christ. The lamb was a type of innocence and sacrifice; Jesus was both manifested in highest form. The further description of the Lamb shows Jesus to be the proper one to open the book. He had “ seven horns, and seven eyes.” It is generally understood that the number “ seven” signifies perfection. John explains that the seven eyes repre­sent the “ seven Spirits of God, sent forth into all the earth.” The “ seven Spirits” probably refers to the Holy Spirit. See notes on Revelation 1:4. As the eyes see all natural objects that come within the range of vision, they are appropriate symbols to represent the Holy Spirit’ s power to see and know what facts should be revealed. The disclosures therefore to be made would be perfect. The use of the word “ horn” in the Bible indicates that it is a symbol of power, as the following passages show: Deuteronomy 33:17; 1 Kings 22:1; Jeremiah 48:25; Zechariah 1:18; Luke 1:69. Seven horns mean perfect power to do what was neces­sary. In this part of the vision John was shown that whatsoever things that would appear in the symbols to follow were sure to come to pass; for there would be sufficient power to accomplish what was predicted. This must have been great encouragement to the then suffering congregations to be faithful to God in spite of any trial. Revelation 5:7 ---And he came, and he taketh it out of the right hand of him that sat on the throne.—The one here called “ a Lamb” is represented as taking the book out of the hand of the one who sat upon the throne. This means that Christ received the authority of the Father to open the book— make the revelations it contained. But scholars have asked this puzzling question: Did John see the form of a lamb? If so, how could a real lamb be represented as taking a book out of the hand of the one on the throne? Some answer by supposing that the vision may have been changed just at this point from the image of a lamb to that of a man. The text does not so indicate. Others suggest that the word “ Lamb” may be used figura­tively, as in John 1:29, to describe the characteristics of Christ, but the real appearance was of some heavenly being in the form of man. When we speak of the “ Lamb of God” now, we never visualize a real lamb, but only transfer the lamb characteristics to Christ. Then we should remember that human beings are probably unable to understand fully heavenly representations. The essential point here made is that Christ only was able to make the revelations of future eventsTHE WORSHIPRev_5:8-14 Revelation 5:8 ---And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb,— In Revelation 4:8-11 the living creatures and elders are represented as worshiping God upon his throne; in this verse they are seen worshiping Christ by bowing before the being called the Lamb. Since he was able to break the seals and open the book of the future, naturally he was worthy of receiving their adoration. The manner in which their worship was rendered is described in the following expressions. Revelation 5:8 ---having each one a harp, and golden bowls full of incense, which are the prayers of the saints.— Whatever the different features of this vision may signify, we should not forget that John was seeing things in heaven, not on earth. There is no question about the language indicating that the four living crea­tures and twenty-four elders all fell down to worship the Lamb. The words also seem to mean that each of the twenty-eight had a harp and a bowl of incense; certainly the twenty-four elders did. The text clearly indicates the individual worship of each for each is represented as having a harp. To understand a material harp in a purely spiritual realm, played by spirit beings, is, of course, incongruous. It will be necessary to find what they, as symbols, represent if any application is made to things on earth, just as is necessary in other features of the vision. If all is to be taken as strictly literal and applied to the church, then each Christian would have to use a harp individually in worshiping. This would require as many harps as individuals in the congregation, which is quite enough to show the absurdity of any such interpretation. John declares that the incense represents the “ prayers of the saints.” Just as incense arose when the priests offered it in the tabernacle and temple, so the prayers of those in the church ascend to God. This symbolic sense of the word “ incense” is in harmony with the following texts: Leviticus 16:12-13; Psalms 141:2; Acts 10:4. When John explains the application to be made of this word as being figurative, why conclude that “ harp” is to be taken literally. The natural and reasonable application of the word here is that it represents praise. Since Paul tells us to make melody “ with your heart to the Lord” (Ephesians 5:19), we know that the human heart is represent­ ed as the spiritual instrument that should vibrate (make the melody) in harmony with the sentiments of the song we sing. Each saint has one of these spiritual “ harps” which can be used in perfect unison with all other singers. From any view­point the passage absolutely excludes the mechanical instru­ment. Revelation 5:9 ---And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,—This part of their song of praise states that Christ’ s worthiness to open the seals of the book is shown by the fact that he shed his blood as the price sufficient to purchase men of every class and nation. In Acts 20: 28 he is represented as purchasing the church. In this passage the church is looked upon as a body; in our text it is viewed as being composed of individuals. This and similar passages furnish the unquestioned proof that Gen­tiles are included in the purchase price paid. Incidentally it also shows that men are saved by entering the church; for none can be saved without Christ’ s blood, and none can be saved by it, if responsible for conduct, outside of the institution purchased by the blood. If saved out of the church, then saved without his blood. Revelation 5:10 ---and madest them to be unto our God a kingdom and priests; and they reign upon the earth.—In verses 9 and 10 here the heavenly host repeats in very similar words the same thoughts which John uttered in Revelation 1:5-6. “ Didst purchase” and “ madest” are coordinated terms in the same grammatical con­struction. They express a completed past act, which must of necessity be true regarding his purchase of the church with his blood. Then the church purchased with his blood he made a kingdom. As certainly as the church existed at the time John was writing, just that certain had it been made a kingdom. The kingdom was in existence; hence, the premillennial theory that Christ must come in person to establish a kingdom is of necessity false. The saved in the church had also been made priests. Since the church is described as a tabernacle or tem­ple, those who render service in it are called priests. That relationship was in existence then. (1 Peter 2:5.) This is not denied. Since establishing the Christian priesthood and the purchase of the church are conceded as past events, there can be no reason assigned for denying that the kingdom had been established. The King James Version says “ shall reign,” but the Revised says “ they reign” which is present tense. The distinction is not especially important, for if they were then reigning, they would still reign. But as they wrere then a kingdom the pres­ent tense is evidently the correct expression, especially since the present tense often means continued or repeated action. The reign “ upon the earth” is perfectly natural, for the church (kingdom) is upon the earth. Just as the priesthood must be spiritual, so the reign must be. The saints on earth, but under Christ, reign through the teaching and living of Christ’ s law; they exercise a leading, directing and restraining influ­ence. Revelation 5:11 ---And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;— Surrounding the company that was worshiping the Lamb, John saw a host of angels of too many thousands to be numbered. Revelation 5:12 ---saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.— The myriads of angels join with the group about the throne in ascribing praise to Christ. Like the preceding song, they base his worthiness upon the fact that he was slain. Being worthy to receive all these things showed he was not only the one to open the seals but to reign. That he had the honors here mentioned at that time is unquestionably a fact. Their words probably mean that he was worthy to possess them as he then did, because he had been made worthy by his death to receive them. Revelation 5:13 ---And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying,— By a figure of personifica­tion even animals and inanimate nature are represented as prais­ing God. (Psalms 148:7-10.) Hearing voices from created things in every realm showed John that all creation in its prop­er manner must honor God and Christ. Adding this song to the two previous ones of the heavenly beings made the praise universal. Revelation 5:13 ---Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the do­minion, for ever and ever.—The same thought is expressed here as in the preceding verse, except that God is also praised. Revelation 5:14 ---And the four living creatures said, Amen. And the elders fell down and worshipped.—When the hymn of praise closed the four living creatures pronounced the Amen, and the twenty-four elders bowing in worship gave their assent. All of these ascribing to Christ authority and power was a most solemn and impressive way of showing him to be able to break the seals and reveal the future. This feature John introduces in the next chapter. Verse 1 Revelation Chapter FiveWithout any doubt whatever, this chapter is a continuation of the throne of God scene in Revelation 4. The same throne, the same living creatures, the same angels, the same 24 elders, the same solemn worship, and the same Person upon the throne are present here that were seen in Revelation 4. The great new element that comes to light in this portion of the vision is that of the Lamb of God "in the midst of the throne" with the Father. "Chapters 4,5 are one passage."[1] Nothing in these two chapters should be interpreted as "things that shall come to pass hereafter," for quite obviously they describe present and eternal realities in the spiritual world. As Beckwith stated it: These are the supreme "things that are" (Revelation 1:19), out of which the "things that are to come to pass" must flow certainly and completely in spite of the powers of evil.[2]And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.A book ... It is natural to assume that the book was of the scroll type familiar to the people of those times. Books were made of papyrus pith sliced exceedingly thin and carefully joined together in vertical strips and reinforced by an additional layer with the strips laid horizontally, then bonded with glue and water. They were pressed flat and sandpapered for smoothness, giving a sheet of "paper" similar to ones seen today. The scroll was made by piecing many of these sheets together, side to side, to form the roll of required length. In reading, the roll was transferred from the roller in one hand to another roller in the other. Barclay tells us that a book the length of Romans would have required a roll 11 1/2 feet long.[3] A characteristic of the scroll was that the strips of papyrus caused a horizontal grain on one side and a vertical grain on the other, called the recto and verso. Usually, scrolls were written only on the side with horizontal grain, because that provided easier writing. Longer writings, however, utilized both sides. From the fact of the scroll in view here having been written "on the back," a rather extensive communication is indicated. What is the meaning of this scroll? From its being "in" or "on" the right hand of God, the exceedingly great importance of it must be deduced, but what is it? Many different answers are given: "It contained the whole of the mysteries of the kingdom of heaven."[4] "It is God's redemptive plan for the denouement of human history, the overthrow of evil, and the gathering of a redeemed people."[5] "It is the New Covenant, since the New Covenant tells how God will save the church, Israel, the world, and the universe."[6] "This is a book of the future of the world and of mankind."[7] "It is some kind of legal document relating to the destiny of mankind."[8] "The book is surely that which contains the world's destiny."[9] There is perhaps a measure of truth in all these answers. Certainly, there is some bearing which the book had upon the mystery of redemption, and the long-secret device by which God would achieve it in the death of his Son. Human salvation, together with God's purpose of achieving it and the mystery of how it would be done, is included in it because we cannot agree with the notion that John's weeping in Revelation 5:4 was due merely to disappointment at not seeing the future revealed. See comment on Revelation 5:4. Sealed close with seven seals ... Especially important documents were sealed with multiple seals; and the appearance of seven seals here indicates the inviolate nature of the document. The thought that as each seal was broken a portion of the scroll could be read is not correct. In fact, the scroll was not read at all in this prophecy! Only as the seals were broken, the visions conveyed part of the information to John. As Lenski pointed out: The seals sealed the entire roll; all would have had to be broken to ready any of it. The opening of each seal is not undertaken to reveal seven successive lengths of the roll, each length then to be read. Nothing whatever is read. When each seal is opened, it releases the revealing symbolism of what the book contains.[10][1] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 94. [2] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 261. [3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 208. [4] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 162. [5] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 81. [6] Watchman Nee, "Come Lord Jesus" (New York: Christian Fellowship Publishers, 1976), p. 66. [7] Isbon T. Beckwith, op. cit., p. 505. [8] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 120. [9] Leon Morris, Tyndale Commentaries, Vol. 20 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 90. [10] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 193. Verse 2 And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?Who is worthy ... The key for unlocking the mystery written in the scroll was not power only, but morality, righteousness, holiness, and justice - in a word, worthiness. The great problem to be solved in human redemption was simply this: how could God injustice do it? Paul stated it thus: "That he might be just and the justifier of him that is of the faith of Jesus" (Romans 3:26). Inherent in this interpretation is the fact that the vision at this point is retrospective in time, looking to the period when the salvation of Adam's race appeared to be absolutely impossible. As Caird said, "Some of the contents (of the scroll) are already past."[11]The situation in this verse appears to be almost identical with that described in Psalms 40:6-8, in which Christ, in his pre-existent state before the Incarnation, responded to the challenge of redeeming mankind in the words: Then said I, Lo, I come (In the roll of the book it is written of me) To do thy will, O God. This is the remarkable passage in which the preexistent Christ spoke of "the body" God had prepared for him. For fuller comment on that remarkable passage, see my Commentary on Hebrews, p. 213. ENDNOTE: [11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 72. Verse 3 And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.The apostle John, at this juncture in his experience "in the Spirit," was permitted to share in the perplexity, dreadful uncertainty, and helplessness that encompassed the heavenly host in their contemplation of the seemingly impossible solution of human redemption. Of course, this uncertainty did not pertain either to the Father or to the Son; but the helplessness, even of the supernatural creation, in matters pertaining to human salvation is clearly evident here. This was the same mystery pondered by the angels gazing intently into the mercy seat of which Peter spoke (1 Peter 1:12). Heaven ... earth ... under the earth ... Even some of the great scholars are unbelievably naive in their reference to what they call the concept of a three-story universe. No such concept ever existed, except in the minds of some of the critics. The New Testament clearly speaks of three different heavens, the second and lower heaven being that of the stars and constellations, and the third being the presence of God himself, as in this vision. Paul used this same expression (Philippians 2:9-10), evidently meaning "beings" in heaven (angelic), earth (human), or under the earth (demonic). Adam Clarke commented, "Neither angels, men, nor devils can fathom the decrees of God."[12] Hinds pointed out another important meaning in this: Men and women yet claim to reveal secrets in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible.[13][12] A. Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 991. [13] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 77. Verse 4 And I wept much, because no one was found worthy to open the book, or to look thereon:Many scholars accept the interpretation of the apostle's weeping as being due to his disappointment over not getting to see the visions he expected. Barclay's comment is typical: The voice had made the promise to him, "I will show these things which must be hereafter." It now looked as if the promise could not be kept, and as if he had been frustrated. The seer weeps because the promised vision, as he thinks, is not to be.[14]This interpretation is rejected here, because frustration is a totally inadequate grounds for such overwhelming grief as that manifested by the apostle in this verse. Excessive weeping for such a reason would hardly appear commendable in such a character as John. No! Something far more important is in view. Newell caught a glimpse of it thus: It was as if sin and Satan were to go on forever in the usurped control of affairs in this world. It was as if it still must be written: Right forever on the scaffold, Wrong forever on the throne. The apostle was broken-hearted about this. The Greek word is the same as that for Christ weeping over Jerusalem.[15]This clarifies the retrospective throw-back in the vision to a period before redemption was achieved by Christ. But John's grief was quickly assuaged. God has already progressed far beyond the hopeless condition apparent at first. Indeed, the victory had already been won, and the victorious Lamb of God was already seated on the throne. The time was then far later than the heart-breaking glimpse of the past had indicated. [14] William Barclay, op. cit., p. 212. [15] William R. Newell, op. cit., p. 98. Verse 5 and one of the elders saith unto me,, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof.Weep not ... Many commentators have quoted the beautiful words of John Wesley in this connection: "The Revelation was not written without tears; neither without tears will it be understood."[16]One of the elders saith unto me ... We agree with Mounce that, "The fact of an elder's addressing John is of no particular significance."[17] It appears to be an inert factor in the vision. The Lion that is of the tribe of Judah ... This expression occurs nowhere else in the Bible."[18] Despite this, the conception is nevertheless found in the patriarchal blessing of Judah (Genesis 49:10), who earned the right to have his name stand in a title of the Messiah when he unselfishly offered himself as a ransom for his brother Benjamin (Genesis 44:18-34). John's application of this glorious title to Christ, or rather its being so done in heaven, confirms Jesus Christ as the true occupant of the throne of David. Jesus Christ is now the true and only King of the true Israel, "the seed of David" who sits upon David's throne exalted in the heavens. David was the first "lion of the tribe of Judah," although not so-called in Scripture; but Christ, David's greater Son, became the true Lion. David, as ruler of the temporal kingdom of Israel, was the type or forerunner of Christ the ruler of spiritual Israel forever. As Wallace pointed out, the adoption of this title by Christ is but a continuation of the New Testament pattern of ascribing to him all of those glorious things of David, such as "the tabernacle, the throne, the mercies, the blessings, the key of David, etc."[19] For a further discussion of these things see underRevelation 3:7b. The Root of David ... This title goes back to Isaiah 11:1 ff, in which it was prophesied that, "A rod out of the stem of Jesse ... there shall be a root of Jesse, which shall stand for an ensign of the people ... his rest shall be glorious." As Barclay noted, "This means that Jesus Christ, the son of David, was the promised Messiah."[20][16] John Wesley, Explanatory Notes Upon the New Testament (Naperville, Illinois: London: Epworth Press, n.d.), in loco. [17] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing company, 1977), p. 144. [18] Leon Morris, op. cit., p. 95. [19] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 133. [20] William Barclay, op. cit., p. 214. Verse 6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.A Lamb standing ... Beyond all controversy, the Lamb is Jesus Christ the Son of God, and significantly he is in the midst of the throne, sharing eternal and omnipotent authority with the Father himself. This is the grand truth of this chapter and of the whole book. Everything depends upon this. Some young students may be aware that unbelieving critics have tried to eliminate this passage; but as Beckwith said: The Lamb once slain forms the very heart of the whole scene. The attempt of Vischer and his followers to expunge the idea destroys the entire paragraph; it is criticism run riot.[21]"Only in the Johannine writings is Jesus called `The Lamb.'"[22] This, of course, affords strong evidence of the same author for all of them, the expression being used "twenty-eight times in Revelation."[23]As though it had been slain ... Scholars point out that this actually means, "as though it had been newly slain."[24] or that the Lamb was standing in heaven "with its throat cut."[25] Thus, the vision proves that the death of Christ was a historical fact, as was also his resurrection from the dead. Having seven horns, and seven eyes ... Horns were familiar symbols of honor, power, authority, and glory in the Biblical and other Hebrew literature. Caird said of the horns, "By this symbol, John undoubtedly invests Christ with the attributes of deity."[26] But not merely this symbol does so; they all do. A Lamb standing in heaven with its throat cut undoubtedly does the same thing! In such symbols the character of the vision is evident. Things accounted to be totally impossible in reality are present everywhere in Revelation. The presentation of Jesus Christ as the Lamb, while being stressed particularly in John's writings, is nevertheless a thoroughly Biblical representation. There was the entire institution of the Passover built around the sacrifice of the lamb; there was the identification of Jesus as "the Lamb of God that taketh away the sin of the world" by John the Baptist. Paul's reference to "Christ our passover," and the great Suffering Passage of Isaiah 53, wherein Jesus was compared to the "lamb dumb before its shearers," - all of these references show the Biblical foundation of the words here. Some scholars have made quite a point of a different word for "lamb" in this passage; but Lenski discounted this as having no significance at all. "It is merely a linguistic matter in the Greek."[27]Seven eyes ... These are interpreted for us as "the seven Spirits of God, sent forth into all the earth," another symbol of the omniscience and divinity of the Son of God. There is nothing in this whole passage that does not proclaim this same essential fact. For example, who but God could be in "the midst of the throne" and "in the midst of' the elders and the living creatures also? It is childish to draw diagrams and propose to locate any of these symbols as unalterably in one place or another. By Christ's having "the seven spirits of God," the quibbles of Jeremias and Windisch, etc., to the effect that in part of the New Testament it is God who sends the Holy Spirit and that in others it is Christ who does so, are refuted. What is done in this respect is done by either or by both. [21] Isbon T. Beckwith, op. cit., p. 510. [22] Robert H. Mounce, op. cit., p. 145. [23] Ibid. [24] Watchman Nee, op. cit., p. 67. [25] G. R. Beasley-Murray, op. cit., p. 125. [26] G. B. Caird, op. cit., p. 75. [27] R. C. H. Lenski, op. cit., p. 198. Verse 7 And he came, and he taketh it out of the right hand of him that sat on the throne.The scene here is still in the past tense from the standpoint of the apostle John. "The moment is that of his appearance in heaven, fresh from the suffering and triumph of the cross."[28] This was, of course, some decades prior to the writing of Revelation. The tense of the verbs here, as noted by Carpenter, bears this out: "He came, and he has taken the roll out of the hand of him that sat on the throne."[29] Mounce and many other interpreters of the same school do not apply this to a past event but "to an event yet to take place at the end of time."[30] This we consider to be incorrect. Hendriksen's correct view of this is: The Lamb has taken the scroll out of the hand of him who was seated on the Throne. This very clearly refers to the fact that Christ, as Mediator, at his ascension received authority to rule the universe.[31]Any doubt that this is the proper view of this passage is forever removed by reading Matthew 28:18-20. It is impossible properly to interpret Revelation without a thorough knowledge of what the rest of the New Testament teaches. People who expect Christ to be enthroned at some future time have forgotten that he is already enthroned. "Psalms 110 indicates the date (when this occurred); it was the moment when Christ sat down on the Throne at God's right hand."[32] See also Hebrews 1:3 Hebrews 1:6 Hebrews 1:8-9 Hebrews 2:9. [28] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 643. [29] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 556. [30] Robert H. Mounce, op. cit., p. 146. [31] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 110. [32] R. C. H. Lenski, op. cit., p. 202. Verse 8 And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints.As Morris said, "Worship is reserved only for God (Revelation 22:9); that the Lamb is worshipped is evidence of his full divinity."[33] This verse has a very important bearing upon the mediatorial office of Christ, as revealed in the New Testament. Bruce was of the opinion that "the elders perform priestly functions in heaven";[34] but such a view must be rejected. That view became popular early in post-apostolic times; and from it, in time, developed the conception of the Virgin Mary as a heavenly mediator; but nothing like this is known to the New Testament. Barclay traced this superstition back to the Testament of Dan (6:2), which reads, "Draw near unto God and to the angel that intercedeth for you, for he is a mediator between God and man."[35] However, as Barclay proceeded to point out: That is exactly the feeling that Jesus Christ came to take away, for He came to tell us that God is closer to us than breathing, nearer than hands and feet. He came to be the living way by which for every man, however humble, the door to God is open.[36]That such is indeed true is not possible of any contradiction, because, as Paul expressed it: There is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times (1 Timothy 2:5-6). Thus, we must not look for any priestly service, nor any mediatorial function whatever, being performed by those four and twenty elders in heaven. As a matter of fact, they were not offering any prayers at all in the vision. As Barnes pointed out, "It is not said that they offered prayers, but incense representing the prayers of the saints."[37] The incense they offered in this vision stands for the prayers of actual living saints on earth at the time, which is further proof that these twenty-four elders are to be understood as representing the universal church on earth. What the elders were doing in heaven only portrays symbolically the true significance of the prayers of Christians on earth. Having each one a harp ... This also is grossly misunderstood as some kind of support for the proponents of instrumental music in the worship of Christ; but the harp here is purely symbolical, not of mechanical instruments of music, but of singing, an action in which the heavenly host immediately engaged. As Hinds expressed it, "From any viewpoint, the pas sage absolutely excludes the mechanical instrument."[38]The triumphal enthronement of the Son of God in this chapter no sooner takes place, Christ having accepted the office of King of the Universe, "than there is a great burst of triumph and exuberant joy in three doxologies."[39] See next verses. [33] Leon Morris, op. cit., p. 98. [34] F. F. Bruce, op. cit., p. 643. [35] William Barclay, op. cit., p. 220. [36] Ibid. [37] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 127. [38] John T. Hinds, op. cit., p. 80. [39] William Hendriksen, op. cit., p. 111. Verse 9 And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof, for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,The glorious outburst in heaven extolled the triumphant death of Christ on the cross, that being where the purchase of a people from all classes and kindreds was actually paid. Very clearly, it is not some far-off millennial morning which is in view here but the scenes of Calvary, the garden of Gethsemane, and the post-resurrection meeting with the apostles in the upper room. They sing a new song ... This is the new song of redemption in Jesus' blessed name, the "new song" prophesied by Isaiah 42:10. In this connection, it is proper to note that "forgiveness of sins" is the newest thing on the planet earth, being never before possible until the death of Jesus on the cross. See extensive discussion of this in my book entitled "The Mystery of Redemption." Christianity is the truly new thing. In it are the new creation, the new name, the new song, the new heaven and the new earth, the new birth, the new life in Christ, etc. Strangely enough, the widespread references in sermonic literature to the "song" which the angels sang the night Jesus was born find their only corroboration in what is written here. This passage says "they sang a new song," introducing it by "saying." It is plain that this verb is consistent with song as well as speech?[40]Purchase with thy blood ... The conception of the church as a possession, bought by the blood of Christ, is everywhere in the New Testament. "Ye are not your own; ye are bought with a price" (1 Corinthians 6:19-20). "The church which he purchased with his own blood" (Acts 20:28), etc. Of every tribe ... tongue ... people ... nation ... The universal characteristic of the church is stressed by this. It is the church of our Lord Jesus Christ that actually concerns every man ever born on earth. ENDNOTE: [40] Leon Morris, op. cit., p. 100. Verse 10 and madest them to be unto our God a kingdom and priests; and they reign upon the earth.This is a disputed text, there being even some question of the translation; but despite this, the meaning comes through with absolute clarity. The saints of Jesus Christ, the Christians of all tribes and nations, are now reigning upon the earth with Jesus Christ. Some people do not wish to believe this, but the dogmatic power of this verse refutes the unbelievers. The Christians in this current dispensation reign with Christ. Their reign is exactly in the same sense as that of the apostles "reigning with Christ" (Matthew 19:28), a reign which Jesus Christ himself affirmed would occur during "the times of the regeneration"; that is, the "times of the new birth," meaning the current gospel age. Now, for some of the problems. The KJV renders this passage: "And hast made us unto our God kings and priests; and we shall reign on the earth." There are two significant changes in the ASV. "Us" is changed to "they," and "we shall reign" is changed to "they reign." We shall take the first change first. That the "us" here means Christians of the present times is obvious, and since that is the true meaning of the passage, no matter how it is translated, the KJV should be retained. We do not suppose that modern scholarship is any better qualified to solve this than the KJV translators. Furthermore, their translation (1611) is further corroborated and confirmed by the Sinaiticus manuscript, discovered in 1859. Bruce and Seiss both confirm this;[41] and Seiss elaborated his opinion thus: Some critics and expositors have rejected this (us), for the reason that it is omitted in Codex Alexandrinus and from the Ethiopic version; though the latter is not much more than a loose paraphrase. The Codex Sinaiticus is of equal value and authority with the Alexandrinus, and it has it. So also do the Codex Basilanus (in the Vatican), the Latin, Coptic (Memphitic), and Armenian, and all other manuscripts and versions. We regard it (the "us") as indubitably genuine.[42]This writer does not pretend to be able to resolve this question, but certainly there must be some basis for the supposition that the KJV may indeed be correct in this instance. The other problem regards the tense: "We shall reign" (KJV) vs. "they reign." Here the later translations are obviously correct, because that is what the passage means. Even if "shall reign" is read here, it means, "they shall continue to reign, as at the present time." "The context seems to demand the present tense";[43] but even if the future tense is what John wrote, "it would refer to the future immediately subsequent to the appointment of each king and priest."[44] Wallace also agreed to this thus, "We shall reign, literally rendered is are reigning, referring in the Revelation context to their continuing conquests in the trials that were present."[45] As Caird summed it up: Any suggestion that the reign of the Christians belongs to an ultimate future is beside the point, since we have now been twice told that they are already kings and priests.[46]The apostle Peter spoke convincingly of this in the first epistle (1 Peter 2:9), where he called Christians a "royal priesthood," which is exactly what is affirmed here, adding that they are now offering up "spiritual sacrifices" to God, thus also "reigning" with Christ. THE EARTHLY KINGDOM VIRUSThe first and greatest mistake ancient Israel ever made was rejecting the theocratic government of God and demanding a king like the nations around them (1 Samuel 8); and this mistake was likewise their last, for it blinded them against the coming of their hoped-for Messiah. At the time of the First Advent, the Jewish nation, especially its leaders, wanted nothing either in heaven or upon earth as ardently as they wanted the restoration of their earthly monarchy, obliviously ignorant of the fact that a secular kingdom was contrary to God's will from the first. By the times of Jesus, their hopes of a Messiah had degenerated into a carnal malignant patriotism; and when they knew that Christ had no intention of organizing an army and chasing the Romans, they crucified him! People of our own times who long for some earthly, secular appearance of Christ to establish some kind of a literal kingdom on this earth are guilty of the same mistake as that of ancient Israel. Christ's kingdom is not of this world. It is a reign over the passions and appetites of the body, a reign over the lusts and vanities of the flesh, a spiritual reign of a people who, in a sense, are "called out" of the world with its secular value judgments. The very word "church" means "called out." Every line of the New Testament denies that Christ ever intended or that he ever plans to rule in any temporal sense on this earth. The church age is not to be followed by any so-called "kingdom age." The church is the kingdom; and the thousand years reign refers to the whole time between the First Advent and the Second Advent of Christ. Many people are not satisfied by the type of kingdom established by Christ, resulting in the projection of all kinds of bizarre and unscriptural notions regarding some "future" kingdom. If people can bear to hear it, the "kingdom" has already been in existence since the first Pentecost following the resurrection of Christ. The saints of the New Testament were baptized into that kingdom; and there is none other. [41] F. F. Bruce, op. cit., p. 643. [42] J. A. Seiss, The Apocalypse Lectures on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), pp. 103,104. [43] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 62. [44] Ibid. [45] Foy E. Wallace, Jr., op. cit., p. 137. [46] G. B. Caird, op. cit., p. 77. Verse 11 And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;These words introduce the great doxology which follows. Significantly, none are silent in the hosts of heaven, the praise and adoration of the Father and of the Son being unanimous, full, spontaneous, and overwhelmingly joyous. "Needless to say, the numbers are not to be taken literally; they are simply employed to express the countless throng of that innumerable company."[47] See Hebrews 12:22. Verse 12 saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.It is hardly profitable to dwell upon each one of the seven "receivables" in this overwhelming doxology; because even they do not exhaust the worthiness of the Lamb; but rather, in there being seven of them (the number of perfection), they stand for the infinite perfection and worthiness of Jesus Christ our Lord. Practically all of the qualities mentioned in this doxology are ascribed to Jesus elsewhere in the New Testament. Saying with a great voice ... This passage being introduced with "saying" and a very similar passage being introduced as "singing" (Revelation 5:9) suggest that the angels' "saying," "Glory to God in the highest, etc.," (Luke 2:13-14) may also be understood as a song. Verse 13 And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the do minion, for ever and ever.In these great doxologies Revelation 5:9 Revelation 5:12-13, the first two are addressed to the Lamb, but in the last, the Father is also included. This linking of the Father and the Lamb continues throughout Revelation, in their aggregate, providing overwhelming evidence that in the early church Christ was honored in every way as fully God, co-reigning with the Father in heaven and upon earth. These magnificent passages show that there could not possibly be any subsequent honors or glories that Christ could be conceived of as possessing, which he does not already possess. This is one of the great facts of this marvelous prophecy. Many scholars have a tendency to tie in what is said here with the passage in Romans where Paul said, "the whole creation travaileth" (Romans 8:19-21), but that passage refers to people, not to animals. A different meaning is here; namely, that the lower creations, in their proper way, honor and praise God through their continuity as he directed them. Foy E. Wallace expressed the thought here thus: The whole creation in antiphonal response joined the symphony of praise "unto him that sitteth on the throne" - God, the Creator, and "unto the Lamb" - Christ the Saviour. As the host is enlarged to "every creature," the praise is expanded to include both the One on the throne, and the One in the midst of the throne - God and the Lamb.[48]This writer has attempted to express the idea of this verse poetically; and it is included in this series of commentaries, in Commentary on Galatians, p. 14. Verse 14 And the four living creatures said, Amen. And the elders fell down and worshipped.Amen ... "This word confirms the preceding doxology, and is one of three ways in which the word 'Amen' is used in Revelation."[49] These are: a final "Amen" is used with no change of speaker (Revelation 1:6-7); the "Amen" as a name of God (Revelation 3:14); and the detached "Amen," as here. It is also used as both the beginning and the ending of a passage (Revelation 7:12). Moffatt's comment on this chapter is: By prefacing the struggle on earth (Revelation 6:1 f) with a vision of the brilliant authority and awe of heaven, the prophet suggests that all the movements of men on earth, as well as the physical catastrophes which overtake them, are first foreshadowed in heaven and consequently have a providential meaning.[50]The apostle Paul fully agreed with the things the apostle John indicated here; namely, that: God made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation (Acts 17:26). From the beginning to the end, all things are foreknown and foredetermined by the Father; and yet, mystery of mysteries, this does not conflict with the principle of the freedom of the human will. Before concluding the exciting and most profitable study of this magnificent chapter, it is not amiss to note that: In the antiphonal singing, in the Amen, and in the silent worship at the end, we not improbably have some reflection of the usages in the public worship of the Church at that time.[51]MERCY ON THE THRONEWe cannot leave this great chapter without stressing the fact of the Son of God's enthronement with the Father and the implications of it regarding the mercy it symbolizes. Weak and sinful mortals may contemplate the eternal righteousness and justice of the Almighty God and find but little comfort in the thought until the vast significance of what is revealed in this chapter is realized. Jesus Christ who walked on earth, hungered, grew weary, suffered, struggled with earth's problems, and at last died on the cross, that One, like ourselves, with the scarred hands and the pierced side, HE is on the Throne! He stands there, represented in this vision not in resplendent robes of glory but as a sacrifice for our sins. Mercy and forgiveness are in the control center of the universe. The God-man is reigning, but still a man, still loving those for whom he died. This incredible truth overshadows everything else in the Bible, being the unique fact that endows human life with cosmic meaning, sheds the light of hope in darkness, dispels the terror of the tomb, and supplies the only strength men have in their struggles with temptation. The Old Testament exhibited the Mercy Seat above the covenant and the Law, but the New Testament reveals Mercy on the Throne. The Old Testament worshipper remembered his sins, but the New Testament worshipper remembers Him whose blood cleanses us from all sin. The law of sin and death has been replaced by the law of the Spirit of life in Christ Jesus. For the suffering and persecuted church of John's day, nothing could have provided for them anything more necessary and helpful than this precious vision of the Lamb on the Throne. [47] W. Boyd Carpenter, op. cit., p. 557. [48] Foy E. Wallace, Jr., op. cit., p. 140. [49] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 539. [50] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 388. [51] Isbon T. Beckwith, op. cit., p. 514. Revelation Chapter V by B.W. JohnsonThe Book with Seven SealsSummary—The Book in the Hand of God. John's Grief Because No One Can Open It. The Assurance of the Elder. The Lamb that Had Been Slain. The New Song. The Grand Chorus of Angels, Elders, and Living Creatures.Revelation 5:1-2. And I saw in the right hand of him that sat on the throne a book. The book is in the right hand of God. It is not a printed book, such as we have one our shelves. There were no printed books then in existence. It is a manuscript, written upon both sides, and rolled together in the form of a scroll, and sealed with seven seals. We learn, what is recorded in the next chapter, that these seals were so arranged that when they were loosened in succession each one permitted a part of the book to be read. Possibly there were seven leaves to the book, since as each seal was loosed, a leaf of the book was revealed. The parchment was written on each side; the book was full, complete, nothing more to be added to what it contained. This sealed book is the book of the future, sealed to human vision, unknown even to the angels of heaven, and containing the record of “ what shall be hereafter,” to the end of time. Revelation 5:3. And no one in the heaven, or on the earth... was able to open the book. No one (the word man does not occur in the Greek) was found able to open the book, for no one can penetrate the future. It is held in the strong right hand of Him who sits on the throne, the omnipotent disposer of the future, who controls the destiny of churches, men, and nations. The sweep of the panorama, that has pictured forth upon its canvas the destiny of the Church and the world, cannot begin until the seals of this book are opened. Had no one been found able to open the seals, the closing book of the Bible would never have been written. Revelation 5:4-5. And I wept much, because, etc. The exiled apostle is filled with anxiety to penetrate the secrets of futurity, and to know the fortunes of that Church which he loved better than he loved his own life. He was then a prisoner on a rocky isle of the sea. It was a time of persecution. He was separated from the saints, and ardently desires to know the results, in the future, of all the struggles, sufferings and blood of a persecuted people. Revelation 5:5. One of the elders saith unto me, Weep not. It is one of the twenty-four elders that assures him that the book will be opened; and let it be distinctly noted that such a duty as instructing a prophet in heavenly things was never laid upon a human being under either covenant. Such duties mark the elders as belonging to the angelic realm. The Lion of the tribe of Judah. “ Judah is a lion's whelp” (Genesis 49:9); see also Isaiah 11:1 Isaiah 11:10. Jesus was of the tribe of Judah, the Root of David, or descended from David. Revelation 5:6-7. When John looked to behold the Lion of Judah, the root of David, who should open the book, he beheld the only being in the universe who could take it from the hand of God. There is none other to whom the future is revealed. He only, to whom all power in heaven and earth has been given, can control the events of earth. He only can hold in his hand the book of destiny, open its leaves, and reveal its record to men. John looked to see this mighty one who was deemed worthy to exercise the prerogative of God. But he appears in symbolic form, as a Lamb of God slain for sins; a sacrificial Lamb bearing wounds, the marks of having been slain. The Lion had become a Lamb. The Lamb became a Lion, a conqueror, and “ prevailed” so as to be able to hold and open the book, or to hold the reins of all power by submitting unto death. Seven horns, and seven eyes. This symbolic Lamb had seven horns, the perfect number joined to the well-known symbol of power; the seven horns denoting omnipotence; also the Lamb had seven eyes, defined by John to symbolize the omniscience of him who hath the Spirit without measure. See note on “ the seven Spirits of God” in 1:4. Revelation 5:8. When he took the book. The deliverance to him of the book was a signal for the four living creatures and the elders to fall before the Lamb, as they had fallen before the throne. They recognize in the fact that he has the book “ that all power in heaven and earth is given into his hands.” Hence, they offer him homage as Divine. Having every one of them harps. For praise. The grammatical construction seems to include both living creatures and elders. Golden vials full of odors. These symbolize the prayers of the saints. The imagery represents these heavenly assistants presenting these in heaven in behalf of the saints on earth. The comforting thought is that these prayers are not lost, but are presented at the throne of God and before the Lamb. Revelation 5:9-14. They sung a new song. To the music of their harps. A song that could not be sung until the Lamb had taken the book. Didst purchase unto God with thy blood men of every tribe, etc. See the Revised Version. The Common Version is incorrect, as is now admitted by all scholars. The song does not sing of what Christ has done for those who are singing, but of what he has done for men. The singers are not of those redeemed. Revelation 5:10. Hast made them. Not “ us,” as in the Common Version. Kings and priests. A kingdom and priests. See note on Revelation 1:6. And they (not we) shall reign on the earth. As coadjutors of Christ. See note on Revelation 2:10. Revelation 5:11. And I beheld... many angels. The countless multitudes of angels also unite in the praises of the Lamb. Revelation 5:13. And every creature. All animated creation gives glory to the Lamb. Revelation 5:14. And the four living creatures said, Amen. They, then, though they may be in sympathy with, are different from the animated creation. Four orders join in these honors to the Lamb: (1) The Living Creatures; the Cherubim; (2) the Twenty-four Elders; (3) the Angels; (4) all Animate Creation. NOTEThe Doxologies.—The action of this chapter is wonderfully dramatic. The Being upon the throne with the sealed book in his right hand; the proclamation of the strong angel calling for some one who was worthy to open the book; the declaration that no created being of the universe could open it; the apostle weeping, in his anxiety to know concerning the future, and from disappointment that no one could open the book; the assurance of the elder that the Lion of the tribe of Judah had prevailed to open it; the appearance of the slain Lamb who prevails as the Lion, and his taking the book out of the right hand of God, are all calculated to fix the attention with breathless interest, and to strike the imagination with startling power. And the picture grows still grander as the heavenly tenants sing their doxologies in praise of the victory of the Lamb. First, the four living creatures and the elders sing a new song; then a countless number of angels, about the throne, the living creatures and the elders join in the chorus. These praises ring through the heavens, and the reverberations reach from heaven to earth, and every creature “ in heaven, and on the earth, and under the earth, and such as are in the sea” join in the ascription of praise to the Lamb. To these praises the cherubim respond, Amen! and the elders fall down and worship Him that liveth forever and ever. "THE BOOK OF " Chapter Five The scene that began in chapter four continues. Whereas the theme of chapter four can be stated as "God is on His throne!", the theme of this chapter may be called "Worthy is the Lamb!" John's attention is drawn to a scroll in the right hand of God. Written on the inside and on the back, it is sealed with seven seals. A strong angel proclaims "Who is worthy to open the scroll and to loose its seals?" At first there seems to be none in heaven and on earth deemed worthy to open the scroll or look at it. This prompted John to weep (Revelation 5:1-4). But one of the twenty-four elders tells him not to weep, for One described as "the Lion of the tribe of Judah, the Root of David" (cf. Genesis 49:9-10; Isaiah 11:10) has prevailed so to be able to open the scroll and loose its seals. In the midst of the throne and of the living creatures and the elders, John sees a Lamb standing as though slain (i.e., Jesus - cf. John 1:29), with seven horns and seven eyes. The seven eyes are explained as the seven Spirits of God sent out into all the earth (cf. Zechariah 4:10). As suggested before (cf. Revelation 1:4 Revelation 3:1 Revelation 4:9) they represent the Holy Spirit, while the seven horns are indicative of great strength (cf. Deuteronomy 33:17; 1 Samuel 2:10). The Lamb is then seen as taking the scroll out of God's right hand (Revelation 5:5-7). Taking the scroll prompts the four living creatures and twenty-four elders to fall down before the Lamb. Each possessing a harp (perhaps symbolizing praise, Hailey) and golden bowls of incense which depict the prayers of the saints, they sing a new song praising the Lamb as worthy to take the scroll. They proclaim His worthiness on the basis of being slain and redeeming by His blood those from every nation who are made kings and priests to God who shall reign on the earth (cf. Revelation 1:5-6; 2:26-27; 1 Peter 2:9). The voices of thousands of angels around the throne then join in with their praise of the Lamb who was slain as worthy to receive power, riches, wisdom, strength, honor, glory, and blessing. Finally, every creature in heaven, earth, and sea join in with praise for both Him who sits on the throne (God) and the Lamb (Jesus). To which the four living creatures say "Amen!" and the twenty-four elders fall down and worship (Revelation 5:8-14). This awesome scene should certainly encourage the faithful Christian. As stated by Ray Summers: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 5:2. Strong angel proclaiming. He was asking a question with a loud voice which signifies a general call in order to give all a chance. The call was to the task of opening the book which means to make predictions of the coming events. Revelation 5:3. Heaven (where God dwells), earth (the abode of living human beings), under the earth (the abode of departed spirits). These three regions take in all intelligent creatures in the universe. Note that no man in any place was able to respond, which signifies that the future is a sealed book as far as uninspired beings are concerned, whether they be in heaven or on earth. Comments by Foy E. WallaceVerses 2-3.2. "Who is worthy to open-and to loose-no man in heaven nor in earth"--Revelation 5:2.The strong angel is emphasizing the important proclamation. The great voice is comparable to the announcement. The declaration no man in heaven nor in earth meant that it belonged only to the One on the throne to open it; no created being, terrestrial or celestial; no man in earth belonging to authorities of the earth; and, neither under the earth, or belonging to any order of humanity whether in authority as head or under subjection to powers of the earth, whether in the realm of living men or of the hadean domain of the disembodied spirits of men--no man, no created being was worthy or able, in finite limitations to open the book. The restriction neither to look thereon meant that they were not permitted to see or know what was in the book. To open meant to understand and reveal the significance. Revelation 5:4. Since the loud request had been made by a strong angel the importance of the subject was evident, which explains why John wept when no one (the word for man is not in the original) was able to respond. Read the book, neither to look thereon signifies that unless the seals can be broken, no uninspired person can even see the writing much less read (understand and interpret) it. Revelation 5:5. One of the elders means one of the four and twenty who represent the two great systems of religion. He was able to console John and bid him refrain from weeping, because there was one available who would be able to open the book. Lion of the tribe of Juda (Judah). In Genesis 49:9-10 this lion is predicted and Hebrews 7:14 tells us that Christ came from the tribe of Juda. Root of David means that Christ was the very important descendant of David the son of Jesse (Isaiah 11:1 Isaiah 11:10). This conversation represents the leaders of the two organized systems of religion as understanding that the great plans in which they were only agents in the service of God, were made good through the merits of this Lion. Comments by Foy E. WallaceVerses 4-5.3. "And I wept because no man was found worthy to open and to read the book"--Revelation 5:4.The inspired seer wept in the awesome realization that the things within the book were beyond human disclosure. 4. "Weep not: behold the Lion of Judah, the root of David hath prevailed"--Revelation 5:5.The comforting counsel to weep not shows that the anxiety was premature and the fear was unfounded; they were only tears of interruption; hence they were to withhold the weeping and wait to see the full procession. The title, Lion of Judah was symbolic of power. The lion is the most courageous beast, the king of the forest, an emblem of strength and valor. It was used here with prevailed to designate the invincible Christ who would conquer his own and his people's enemies. The symbol of the tribe of Judah connects with the prophetic blessing of Gen 49:8-12. The capital of the tribe was Ariel, meaning "lion of God" (Isaiah 29:1) . Hence, the lion of the tribe of Judah was descriptive of the lineage and character of the divine descendant of the tribe. Judah, under divine favor, was a nation in itself, typical and prophetic, in such biblical phrases as the "house of Judah, the kindred, stock, and lineage" as in Genesis 12:17; 1 Timothy 5:8; Luke 2:4; 2 Samuel 7:18. The prophecies pointed to Christ, the spiritual head of the house of Judah -- Isaiah 22:21-22 --having the ruler-ship--the divine government, which Judah typified. And he was the minister of the new covenant which God made with the "house of Judah," as stated in Hebrews 8:1-13, verses 8 to 10. The limited phrase "with the house of Israel," in verse 10, indicated that in the new covenant there would be no distinction--Israel was Judah, the whole. Thus the Lord sprang out of Judah. (Hebrews 7:14) The root of David: By metonymy the Christ is called the root of Jesse (Isaiah 11:10) and of David (Revelation 5:5). The plant or branch springs from and grows out of the root. Christ is the root, instead of the branch, which springs from the root of the spiritual people of David. (Romans 15:12) Isaiah uses the words, rod, stem and branch (Isaiah 11:1); and Zechariah gives him the title of "The Branch" (Zechariah 3:8); also in Zechariah 6:12, the title Branch is used to show that He was to be the plant itself, the stem (source), and rod (on which branches grow) as on the vine of Joh 15:1. The name of David in prophetical office and regal character was the most eminent type of the Christ. (1 Samuel 16:13; 2 Samuel 2:4; 2 Samuel 5:3). As ruler over the temporal kingdom of Israel, he was the forerunner to the Son of David who should be ruler of the spiritual Israel forever. (Isaiah 9:7; Matthew 1:1; Matthew 9:27; Matthew 12:23; Luke 1:32-33) In the prophecy of Eze 34:23-24 Christ is the new David of the new Israel; the one shepherd of the one flock. The distinction between Judah and Israel would be lost, and would no longer exist. Further references to the tabernacle, the throne, the mercies, the blessings, and the key of David were all applied and ascribed to Jesus Christ. Revelation 5:6. In the midst, etc. Thayer gives us the rendering as follows: "And I saw between the throne and the four living creatures and the elders." He then offers his explanation as follows: "In the vacant space between the throne and the living creatures (on one side) and elders (on the other side), accordingly nearest the throne." As it had been slain. A lamb may be slain and then come back to life still bearing the marks of its death wounds. Thus Jesus was permitted to retain the wound marks until He had completed the great work with His apostles. (See John 20:20.) Horns in symbolic language means authority, and seven of them means complete authority. (See Matthew 28:18.) Seven eyes signifies a perfect vision which would be necessary in order to see into the future. Seven Spirits is explained at Revelation 1:4. Comments by Foy E. WallaceVerse 6.The Lamb in the midst of the throne--Revelation 5:6-10.1. "In the midst of the throne and of the four beasts (beings), and in the midst of the elders, stood a Lamb as it had been slain; having seven horns and seven eyes which are the seven Spirits of God sent forth into all the earth"--Revelation 5:6.The Lamb in the midst of the throne was Christ, here represented as a lamb instead of a lion because of his having been sacrificially slain; but the slain Lamb was now risen and is seen as the conquering Lion of the tribe of Judah to deliver his people from their foes and oppressors. 2. "Having seven horns and seven eyes-which are the seven spirits of God sent forth"--Revelation 5:6.The seven horns and eyes are the symbols of perfection in all of his divine attributes, and the seven spirits of God, which were sent forth were symbolic of the perfection of the truth in the testimony of his witnesses. (Hebrews 1:7; Hebrews 1:14). Revelation 5:7. He (this Lion and Lamb) came to the throne to get the book. Him that sat upon the throne means God, and in giving the book to the Lamb signifies that God gave his Son the ability to reveal the future events. This fact is stated literally in the first verse of the book of Revelation. Comments by Foy E. WallaceVerse 7. 3. "He came and took the book out of the right hand of him that sat on the throne"--Revelation 5:7.The Lamb took the book from him on the throne. The One on the throne is God. The One who took the book is Christ--the Lamb "in the midst of the throne." Revelation 5:8. When God gave to his Son the right to open the book it caused rejoicing of all concerned in the great plans. The verse symbolizes this by telling of the actions of the four beasts (living creatures) and the four and twenty elders. They all fell down before the Lamb which is the usual practice of manifesting homage arid recognition to a superior. Harps in symbolic language signify instruments of praise, and the next verse will tell us that these instruments were the human voice because they were used by which to sing. Odors in literal performances refers to incense offered to God in the services to Him (Exodus 30:7-8), but John interprets it as prayers of saints. This denotes that under whatever system of God's religions a man has lived, he is regarded as a saint (righteous person) and has the privilege of praying to God. This explains why it was said to Cornelius, "Thy prayers and thine alms are come up for a memorial before God" (Acts 10:4), he having lived under the Patriarchal Dispensation, the unorganized system of religion. And it also accounts for the fact that Saul of Tarsus spent the time praying in Acts 9:11. It is true the system under which he was brought up was done away but he had not realized it as yet. Comments by Foy E. WallaceVerse 8.4. "The four creatures (beings), the four and and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints"--Revelation 5:8.Because he was the One who was "able to open the book" and to Him complete and united homage was due; not one creature (being), nor one elder, but the four of the one group, and the twenty-four of the other, representing complete and united worship and adoration: having every one of them harps and golden bowls (vials) full of odors, which are the prayers of the saints. 5. "Having every one of them harps"--Revelation 5:8.The harp was not an instrument of mourning, but of rejoicing. In Israel's captivity the harps were hung on the willows (Psalms 137:2) in representation of Israel's sorrow. The symbol here is not that of sorrow in the calamities to come, but of rejoicing in the triumph of their deliverance, by the Lion that "hath prevailed," and who would lead them through all the scenes of conflict enclosed in the book, which was now about to be disclosed by him, in scenes of the ultimate eventual victory of the unfolding experiences. 6. "And golden vials full of odors"--Revelation 5:8.The vial, or censer, was a vessel used in altar service to contain the fire with which incense was burned, the perpetual fire from the altar of burnt offerings. It sometimes stands for the altar itself as in Hebrews 13:10 : "We have an altar, whereof they have no right to eat which serve the tabernacle." Its use for common purposes was positively forbidden, and no other composition or preparation was acceptable, either of fire or of incense than that which was prescribed. (2 Chronicles 26:16-21; Leviticus 10:1-4). 7. "The prayers of saints"--Revelation 5:8.The incense was symbolic of intercession, typical of the intercession of Christ for his saints. Here it is designated to be the prayers of saints because the saints in tribulation were imploring the intercession of the Lamb. In Revelation 8:3, the incense was "added to the prayers of the saints," which signified the merits of the death of Christ, and which extended and amplified the symbol of intercession. The altar stood for that upon which sacrifice was offered as mentioned in 1 Kings 13:1-34 1 Kings 18:30, and it was appropriated exclusively in the offering of sacrifices for sin on behalf of the one who had offended the law. It symbolized Christ as the Christian's only sacrifice, and there is no need for any other altar. It is upon his altar that spiritual offerings are now made (Hebrews 13:10) and to him all true worship ascends (Hebrews 13:15). This vision of Revelation is based on the typical significance of the sacrificial offerings of the Old Testament, which not only reminded the people of sin and the need of expiation, but prefigured the atonement of Christ doctrinally envisioned in Isaiah 53:10, and mentioned in 1 Peter 2:24, as having been accomplished. Revelation 5:9. It is important to note that the pronoun they means the four beasts (living creatures) and the four and twenty elders of the preceding verse. Also that the connection shows the word saints (righteous persons) applies to those who have lived under the systems designated by these four and four and twenty. After their performance of homage to Christ these creatures state their reasons for it, that He was worthy to be the one to open the book. In stating their reasons they will give their identity to which reference was made in the comments at chapter 4:7. They say, Thou wast slain, and least redeemed us to God by thy blood out of every kindred, and tongue, and people, and 'nation. We know that human beings only are the subjects of salvation, therefore these living creatures represent the redeemed human beings of the earth. The reason there are just four of the creatures in the one group is the fact that the surface of the earth has just four directions, and hence the saved would all come within the scope of those four areas. The four and twenty could join in the identifying declaration on the principle that both of the organized systems of religion were conducted in a way that was looking toward the universal salvation of mankind. Sang a new song. It was new in that they could not sing the praises of Christ as the actual Redeemer until he had qualified by being slain and giving His blood. Comments by Foy E. WallaceVerse 9.8. "They sang a new song, saying, thou wast slain . . . and hast redeemed us to God . . . out of every kindred, people, nation"--Revelation 5:9.The new song was the theme of redemption from sin by the blood of the Lamb, in contrast with redemption of Old Testament Israel from the physical servitude of the song by the sea. "Redeemed to God" signified the restoration and repossession of a forfeited state, a redemption by a blood price of an inheritance that was lost. "Out of every kindred, tongue, people, nation." The new Israel was not tribal or national but composed of all men of all nations, redeemed by the blood of the Lamb. It was the sublime vision of the new people of God. (Hosea 1:10; Romans 9:25-26; 1 Peter 2:10) Revelation 5:10. See the comments on Revelation 1:6 for the explanation of this verse. Comments by Foy E. WallaceVerse 10.9. "And hast made us unto our God kings and priests: and we shall reign on the earth"--Revelation 5:10.Kings: This refers to the reign of Christ in the kingdom now present and existing--"made us"--it was of past performance and establishment; not a future kingdom, but present. The church is the priesthood now (1 Peter 2:5; 1 Peter 2:9), an analogy based on Exodus 19:6. The church sustains a kingly relation to Christ, and of it the members "reign with Christ"; hence, they are kings in royalty with him. (Romans 8:17) It is a reference to the state of the church under the gospel--under the spiritual government of Christ. (1 Timothy 6:15) The term "king" signified a sovereign prince or ruler in a kingdom. (Proverbs 8:15) It is applied to God, the Supreme Ruler of the universe (Psalms 44:4); and to Jesus Christ, the King and Head of the church (Psalms 2:6; Psalms 45:1; Ephesians 4:5); and to all true Christians who as heirs, reign with him in life. (Romans 8:17; Romans 5:17; 2 Timothy 2:12) Priests: The church sustains a priestly relation to Christ, and its members participate in the offering of spiritual sacrifices. (Hebrews 13:15) The word priest is contracted from elder or presbyter, and was a general name for ministers of God's service. (Hebrews 10:11) In all scriptures it denotes one who offers sacrifice. It is applied to Jesus Christ in the highest office, who offered himself for the sins of all men. (Hebrews 4:14; Hebrews 7:17; Hebrews 8:4; Hebrews 9:11-12) It applies to every true believer (Christian), who himself offers spiritual sacrifices. (Hebrews 13:15; 1 Peter 2:5; Revelation 1:6) Under the law the priest was a person consecrated and ordained to teach the people, pray for them and offer sacrifices. (Leviticus 4:5-6) Christians perform all of these services and functions now in the new priesthood, the church. Reign: The word is variously used literally and figuratively. Commonly the word to reign means to rule, or to govern as a sovereign prince. (2 Samuel 5:4-5; Matthew 2:6) God reigns as absolute monarch, he governs and disposes of all things in heaven and earth. (Psalms 93:1); Christ reigns in this dispensation in his kingdom, the church (Luke 1:33; Matthew 2:6; Romans 15:12; 1 Corinthians 15:24-25); Death reigned from Adam to Moses, Romans 5:15 --that is, prevailed, held sway, dominion; Sin reigns, when the motions of sin are obeyed, as one obeys the law or command of a king, when it exercises an absolute uncontrolled power over the soul (Romans 6:12); Grace reigns through righteousness, prevails through the gospel to abolish the rule and dominion of sin, as we are governed by what it teaches (Romans 5:21; Titus 2:11-12); and Christians reign in righteous living with Christ (Romans 5:17). All who receive grace in gift of righteousness (forgiveness in Christ), and partake of the spiritual life, whereby sin is conquered, reign with apostles in conforming to their teaching and example; and reign with Christ as in the sufferings with him in the death to sin and partaking of his suffering (2 Timothy 2:12) We shall reign: Literally rendered the passage reads are reigning--referring in the Revelation context to their continuing conquests in the trials that were present. What the four creatures and twenty-four elders were chanting in unison, as a complete representative company, was the prospect of a glorious triumph over their oppressors. It symbolized a reign of victory, a symbol that the oppressions to be revealed in the seals could not consume them; the wrath of monarchs could not destroy them; nor the power of kings and emperors defeat them. They would survive; they would live; they would reign on the earth, not in future glory, but reign there and then as conquerers and overcomers in an undefeated, triumphant cause. The church was symbolized as being complete and imperishable in conflict with their heathen oppressors. Revelation 5:11. The several phrases in the end of this verse are represented by only two Greek words in the original which The Englishman's Greek New Testament renders "thousands of thousands." Whichever translation we adopt, we should understand it to be a figurative statement to indicate a very great number of the heavenly host. They were joining in the praises of the four creatures and the four and twenty elders. Comments by Foy E. WallaceVerse 11.The angelic symphony--Revelation 5:11-12.1. "I heard the voice of many angels . . . and the beasts (beings), and the elders . . . ten thousand times ten thousand, and thousands of thousands"--Revelation 5:11.The voice: The sound of myriad thousands of angels and beings was but one voice, a concert of praise; with one object, the Lamb; and with one theme, in symphony of the adoration to the Lamb. Thousands: The literal computation would be ten thousand times ten thousand--100,000,000--One hundred million, plus thousands of thousands, on multiplied thousands more. So figuratively it signified that all the church on earth, represented by the four and twenty elders, and the whole family of heaven (Ephesians 3:14), represented by the multiplied decimals, joined in the adoration of the Lamb in the midst of the throne. (see verse 13) Revelation 5:12. The praises of these angels were along the same line as those that were given by the creatures in verse 9 and for the same reason. The favors named in the verse do not refer to any specific blessings. As a group they signify that the Lamb of God is entitled to every blessing that God can bestow, and that they will rejoice in the great honors thus given to Him. Comments by Foy E. WallaceVerse 12.2. "Worthy is the Lamb . . . to receive power, riches, wisdom, strength, honour, glory, blessing"--Revelation 5:12.The number of these attributes is seven. It represents the complete essence of divinity. The seven attributes are distinct, no overlapping, no synonymous repetition, every word a definition of its own, a jewel in his crown of divine splendor. Power: It is that attribute of supreme and absolute and underived authority (Romans 1:20; 1 Timothy 6:16 --the inherent right to do what is his will, and to hinder what is not his will. (Matthew 6:13) It is all power (Matthew 28:18); in earth over men (John 17:2; Psalms 110:1-7); over the devil (Hebrews 2:14); in heaven over angels (Colossians 1:16; 1 Peter 3:22); to him, the head of all principalities and power, the angelic chorus ascribed all praise. Riches: The abounding unlimited sources to bestow and endow all things pecuniary and spiritual. (Psalms 24:1; Romans 12:33) Wisdom: The attribute and the title of him from whom it emanates (Proverbs 3:19; Proverbs 8:22-23). Jesus Christ is the wisdom of God personified from everlasting before all worlds, to be the Word through whom the Father resolved all of his purposes, to create, to govern, to uphold, to judge, to save-all wisdom is ascribed to him (Colossians 2:3)--"Where shall wisdom be found"?--Job exclaimed: Referring to the sublime and eminent wisdom, existing only in the counsels of God far beyond man's reach. The excellence of knowledge and prudence are combined and centered in him who is from everlasting the wisdom of God. The eighth chapter of Proverbs is a large and profound' discourse on the divine wisdom personified in Him. Strength: The strength of anything is its substance, and in beings it is their character. The strength here mentioned is an integral attribute belonging to God, an essential divine emanation; the prerogative to rule over all things; and is joined to omnipotence and majesty. (Psalms 93:1) The Lamb of the apocalypse was worthy to receive all the adoration in these attributes. Honour: The word is not employed here in the sense of outward respect or deference, but denotes the integrity of a Being who deserves adoration, a divine Being, clothed with honor as a part of his Being; it is an attribute, not a term of praise. In its original sense honor is derived from honesty; it denotes what is a superlative moral attribute. Glory: In this word is the effulgence or brightness of God, called in Hebrews 1:3, the brightness of his glory. It is absolute perfection in holiness, in contrast with men who come short of it (Romans 3:23). God is the King of Glory (Psalms 24:80, and Christ is the "express image of his person," "being the brightness of his glory"--the divine effulgence. As God is called "King of glory" (Psalms 24:80), Christ is called "Lord of glory" (James 2:1) , and the "hope of glory" (Colossians 1:27). Moses pleaded to see the glory of God (Exodus 33:8) in manifestation; the heavens declare it (Psalms 19:1); Christ is His glory (Hebrews 1:3); and has the glory of God (John 17:5); and glory is ascribed to him in all the benedictions in the apostolic epistles (Romans 16:27; 1 Timothy 1:17; Philippians 4:20); and in the climax of them all the angelic anthem in chorus and song ascribe to Him all honour and glory. Blessing: This is a word of frequent occurrence, the meaning of which must be determined by the connection. Men bless God in ascribing praise; God blesses men in temporal and spiritual mercies bestowed. The evident meaning here in the doxology of the angels, is praise, adoration, thanksgiving, blessing, that he alone, the Lamb in the midst of the throne, was able to open the book, and reveal its seals. In this sense Israel blessed God (Joshua 22:23); so did Nehemiah, Ezra and Job (Nehemiah 8:6; Job 1:21); in the same circumstances Daniel blessed the God of heaven (Daniel 2:19); and Simeon blessed God for Jesus (Luke 2:28); and Paul proclaimed the Creator blessed forever (Romans 1:25) and the Christ is God blessed forever (Romans 9:5)--"Who is the blessed and only potentate, the King of kings, and Lord of lords, who only hath immortality, dwelling in light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen." All of this was the mingled praise of "the voice of many angels." Revelation 5:13. Heaven, earth and under the earth is explained at verse 3. In the sea and all that are in them. This cannot mean the men who had lived on the waters for they are included in the creatures on the earth. It means the living creatures of that domain which constitutes three fourths of the surface of the earth. Of course those dumb things cannot intelligently praise the Lord, but their very existence and service to humanity under the supervision of Him is a form of praise and an evidence of the existence and wisdom and power of the Almighty. (See Psalms 14 S:1-10.) Him that sitteth upon the throne is God the Father and the Lamb is God the Son. Comments by Foy E. WallaceVerse 13.The universal antiphonal--Revelation 5:13-14.1. "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea"--Revelation 5:13.The whole creation in antiphonal response joined the symphony of praise "unto him that sitteth on the throne"-- God, the creator--"and unto the Lamb"--Christ, the saviour As the host is enlarged to "every creature," the praise is expanded to include both the One on the throne and the One in the midst--God and the Lamb. Revelation 5:14. The four creatures and the four and twenty elders had already expressed their admiration (verses 8, 9), and when all these other beings uttered their praises it caused the creatures and elders to voice their pleasure by an amen of approval. Comments by Foy E. WallaceVerse 14.2. "And the four creatures (beings) said, Amen"-- Revelation 5:14.Their scene was finished. "And the four and twenty elders . . . worshipped him that liveth forever." Thus was ascribed united homage to Him who sat on the throne, to God, and to the Lamb of God who lives forever and ever. He who had no beginning and shall have no end, who created all things and is over all things, is the One who did these things. John T. Hinds Commentary On Revelation 6 THE FIRST SEAL OPENED Revelation 6:1-2 Revelation 6:1 ---And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come.—We should not forget that the scene John had been looking upon was in heaven. (4: 1.) The Lamb ready to open the seal represents Christ, and the open­ing means that some symbolic pictures were to be disclosed to John so he could give a written description of them. What John saw here was the first picture that appeared as soon as the seal was broken. One of the living creatures said “ Come.” Some apply this to the horse and his rider mentioned in verse 2, meaning that they were summoned to appear before John. !But it seems more natural to apply the word to John. No use to speculate how he could “ Come” when he was on earth and the vision in heaven. He had been seeing the previous visions from earth. Perhaps nothing more was intended than a command to give earnest consideration to what he saw. If he were in some miraculous way mentally transported to heaven, the general truth would not be affected. The verse needs no further comment. Revelation 6:2 ---And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer.—Here we enter the field where speculation runs riot, and where a multi­tude of contradictory views are presented with equal confidence of correctness. Any new expositor may well begin his task with a fear of not being able to stand where so many have already fallen. These notes are written in harmony with the natural assumption that the seals represent things that were to transpire after John wrote. Since he was to be shown things which must “ shortly come to pass," the conclusion that seems evident is that the first seal disclosed things that were to begin about the end of the first century. It is doubtless unnecessary to insist upon exact dates. Historically considered, periods of time often come in gradually and close the same way. If the leading events fall in a given period, we are probably correct in saying that is the time meant, though many details are not certainly known. This vision represents some kind of victorious work; the language allows no other application. One class of commen­tators think it refers to Christ and the successful spread of his gospel in the first centuries of the Christian era; another class applies it to the Roman Empire in a successful period beginning about the time of John’ s writing. The history of the church for many centuries is so closely interwoven with that of Rome — pagan or papal— that any large view of one must necessarily include the other; hence, this vision would involve a period of Roman prosperity and church success, however applied. The general facts of both Rome and the church might be presented from either viewpoint. Moreover, it may be true that these composite symbols are intended to represent both Rome and the church during certain periods because of their interlocking influence upon each other. If so, the main point is to find the important thing that happened to each in the period meant. However, for reasons to be given, the view entertained here is, that the vision refers primarily to Rome, though greatly affecting the church. The four words— white, horse, bow, and crown— all have some special significance or they would not have been men­tioned by John in describing what he saw. Words are not always used in the same sense in every passage, but when the language or context fixes their meanings that must be accepted as final, regardless of the meanings in other texts. While the horse was used for other purposes, yet the scriptures clearly show he was used in war. The most magnificent representation of this is in Job 39:19-25. The same fact is found in Proverbs 21:31; Zechariah 10:3. The expression “ conquering, and to con­quer” shows that this vision pertains to war and determines the use made of the horse. The white color represents either purity or victory. (6: 11; 7: 15.) Roman generals who were victors are said to have entered the city in chariots drawn by white horses. The entire setting of this verse implies victory; hence, the word “ white” must indicate triumph— successful war. The bow anciently was used as an implement of war or for hunt­ing. (Genesis 27:3 Genesis 48:22; Isaiah 7:24.) The entire setting of this vision shows that it indicates war here. The crown is not the royal diadem which indicates authority to reign, but the garland or chaplet (Greek stephanos) of victory be­stowed upon those who triumph. Other passages where this word is used in the same sense are these: 1 Corinthians 9:25; 2 Timothy 2:5 2 Timothy 4:8; Revelation 2:10. It was then a crown of honor to represent the victory gained. The text does not say when the rider wore the crown, but only that it was given to him. If worn before he went forth to conquer, it was to indicate by anticipation that he would be victorious. This, however, is a minor matter. The following considerations are offered for accepting the view that this vision primarily refers to Rome instead of the church, though the church is involved because affected by acts of the empire In the first four visions horses appear. If the rider on the white horse refers to Christ, and the victories to the spread­ing of the gospel by the church, then the three following should also refer to the church with Christ riding the horse. The descriptions of them, however, will not harmonize with that view. Besides the rider of the fourth horse is said to be “ Death.” Those who think Christ is represented by the rider of the white horse refer to Revelation 19:11-15 as meaning the same thing. There is no doubt about this passage referring to Christ, but the following will show that the passages are dif­ferent: (1) The crowns in 19: 11 are diadems, crowns of ruling authority; in 6: 2 it is the crown of reward for victory. (2) In 19: 15 the horseman smites with “ a sharp sword” ; and 6: 2 he carries a “ bow.” (3) If a horse may signify war and the color white represents triumph, it could as well picture such warfare in the Roman Empire as warfare carried on by the church. (4) The passage in 19 is connected with the final overthrow of the church’ s enemies; the one in 6 is the first of future events to begin soon after John wrote. (5) It is not reasonable that Christ should, in the same symbol, be repre­sented as a Lamb breaking the seals and also as the rider on the white horse. However considered, there is no reason for saying the rider must represent Christ. As the symbol un­doubtedly signifies triumphant war, any successful war period, whether carnal or spiritual, would meet the demands of the language. The proper application must, therefore, depend on historical facts. Since Revelation 6:2 may refer to the Roman Empire, it is appropriate to ask if there was a period soon after John wrote which cor­responds with the vision revealed in opening this seal. The description is given in a single verse of thirty-two English words. Evidently only the general features and outstanding events of the period are presented in this symbol. At the very outset in trying to find the things signified by these vi­sions we should be reminded that they are composite pictures which John saw in heaven, but with the purpose of indicating things that would happen to the church and contemporary peoples. Beginning in the reign of Nero (A.D. 64), the church suf­fered several (some say ten) persecutions before the close of the third century. Since the vision clearly indicates aggres­sive and successful warfare, the persecutions are presumptive proof that it applies to Rome; for during the time of such intense persecutions the church must have grown mainly through fortitude in sufferings and martyrdom rather than open fighting for the truth. A few Christians comparatively had little chance against the powerful empire, its barbarian subjects, and the unbelieving Jews, all of whom were their enemies. Certainly not a very suitable situation to be repre­sented by a conquering soldier. There was a second great persecution under Domitian, in which the apostle John was banished to Patinos. Domitian’ s death (A.D. 96) is consid­ered a division point in Roman history. The period following (96-180) is described by historians as one of prosperity and military triumph for the Roman Empire. Gibbon in his Decline and Fall of the Roman Empire (Vol. 1, chap. 1) calls it a “ happy period” when five good emperors ruled— Nerva, Trajan, Hadrian, and the two Antonines. Probably the man upon the white horse may refer only to the Roman emperors throughout the period, not to any one alone. Nerva was doubtless the best one of the five good emperors, but he ruled only two years. The symbol probably began to be fulfilled in the reign of Trajan, during which time there was another persecution against the church in Bithynia. But Trajan was especially noted for his extension of the em­pire by conquering other kingdoms. Gibbon (Vol. 1, p. 4) says the Caesars had done little to extend the country’ s borders during the first century of the Christian era. But he compares the military exploits of Trajan with Alexander the Great and says his success was “ rapid and specious,” and that “ every day the astonished senate received intelligence of new names and new nations that acknowledged his sway.” (Vol. 1, p. 7.) Beginning with Trajan’ s successes, we surely have a period that harmonizes with John’ s vision, and one that seems to have more in its favor than any other that has been sug­gested. Regarding this period Gibbon further speaks: “ In the sec­ond century of the Christian era, the empire of Rome com­prehended the fairest part of the earth, and the most civilized portion of mankind.” (Vol. 1, p. 1.) Again: “ If a man were called to fix the period in the history of the world, during which the condition of the human race was most happy and prosperous, he would, without hesitation, name that which elapsed from the death of Domitian to the accession of Corn- modus. The vast extent of the Roman Empire was governed by absolute power, under the guidance of virtue and wis­dom.” (Vol. 1, p. 95.) Such is Gibbon’ s description of the success of Roman arms and the internal peace of the empire during the period named. Paraphrasing a suggestion in Barnes’ commentary, it may be said: If the angel of the Lord had designed to give a symbol that would be a perfect picture of that period of Roman prosperity, no better one could have been chosen; likewise, if Gibbon had purposely tried to show that the period of Roman history fulfilled the demands of the symbol, he could not have made a better comment on the text. Elliott (Vol. 1, pp. 139-146) has given an argument in full detail to show that the “ bow” held by the rider is proof that the symbol should be applied to that prosperous period of the Roman Empire. This argument has been adopted or referred to by others. It carries a strong degree of probability, and, if true, is a very decisive factor in solving the problem. That the “ bow” was a war implement is certain from many texts in the Old Testament, but the argument is based upon the fact that the sword and javelin were Roman emblems. The bow in the symbol would then introduce some singular feature. The five good emperors— Nerva, Trajan, Hadrian, and the Antonines— succeeded to the throne by the law of adoption, not by blood lineage. Historical proof (given by Elliott) seems to show that Nerva’ s ancestry came from the island of Crete, and that the Cretans were noted as bowmen; so much so that the bow was a national emblem. If so, the rider going forth with a bow instead of a sword could well represent the military successes of the five good emperors, chief and most successful of whom was Trajan as already noted; for Nerva, the originator of that line of rulers, was of Cretan origin. It is worthy of mention again that, though the symbol pri­marily refers to Rome’ s great military achievements in that period, the events affected the church with far-reaching con­sequences. THE SECOND SEAL OPENEDRev_6:3-4 Revelation 6:3 ---And when he opened the second seal, I heard the second living creature saying, Come.—The language here is substan­tially the same as that used to describe the opening of the first seal. See notes on verse 1. Revelation 6:4 ---And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth,—Concerning the significance of the term horse see the notes on verse 2. The language of this seal indicates the same general idea as the first— it represents a period of war, though in some respects it is different in its results. If we were correct in the conclusion that the first symbol referred primarily to the Roman Empire, then this one should be applied in the same way. The reasoning on this point given under the first seal will apply here equally as well. The reader is referred to that. The word red would naturally suggest carnage— excessive blood­shed and disastrous war. This is confirmed by the expression “ slay one another,” found in the following verse. It is further confirmed by the words fchat the rider of the red horse was “ to take peace from the earth.” While the first seal indicated warfare, it was a successful period for the empire. Trajan’ s victories had extended Rome’ s borders and brought many weaker nations in subjection to its authority. It was a time of great prosperity and internal peace. The margin says “ the peace” which implies that the peace they had was to be destroyed in the time indicated by the second seal. This conclusion is fur­ther sustained by the statement that peace was to be taken “ from the earth.” Since the symbol had to do with matters that would affect the church, and the church was scattered throughout the Roman Empire, the term “ earth” meant that part of the world subject to Rome. Revelation 6:4 ---and that they should slay one another: and there was given unto him a great sword.— This symbol represents internal strife; the fighting was to be among themselves. They were to kill each other. In this particular the warfare of this seal was very different from that of the first. To the rider here was given a great sword. This is the full and final proof that this seal refers to warfare. The rider of the white horse in Revelation 19:15 also had a sword, but it proceeded “ out of his mouth,” and could not therefore mean a literal sword, but his words. In the symbol of the second seal the great sword was “ given unto him.” This furnishes another reason why the rider in these seals does not refer to Christ. It is again suggested that the rider of the horse need not refer to any special emperor, but rather to the ruling power, whoever the ruler might be, for a period of time when the general facts stated may have found their counterpart in Roman history. If the preceding reasoning is correct, it would have to come after the time covered by the reigns of the “ five good emperors.” The two symbols are too clearly different to refer to the same period of time. Historians describe this period as one of al­most continuous civil warfare. Sismondi’ s Fall of the Roman Empire, Vol. 1, p. 36, says: “ With Commodus commenced the third and most calamitous period. It lasted ninety-two years, from 192 to 284. During that period thirty-two emperors and twenty-seven pretenders alternately hurled each other from the throne by incessant civil warfare. Ninety-two years of almost incessant civil warfare taught the world on what a frail foundation the virtue of the Antonines had placed the felicity of the empire.” In the Decline and Fall of the Roman Empire, Vol. I, chap­ters IV to XII, Gibbon gives the history of this period in much detail. He shows that of these more than thirty em­perors all were murdered except a very few. He also says there were nineteen pretenders in the reign of Gallienus who ruled from A.D. 260 to 268. Regarding this part of the period Gibbon says: “ Such were the barbarians, and such the tyrants, who, under the reigns of Valerian and Gallienus, dismembered the province, and reduced the empire to the lowest pitch of disgrace and ruin, from whence it seemed impossible that it should ever emerge.” (Vol. I, p. 326.) No effort is here made to apply the symbol to the reign of any one emperor, such being unnecessary, but the general facts of that period, as history presents them, are such as fit the demands of the case. Certainly the rulers slew one another with the sword, and the peace and prosperity of the Roman Empire during the preceding century were taken away. This is all that is necessary to show that this symbol could refer to this period of Rome’ s civil warfare. THE THIRD SEAL OPENEDRev_6:5-6 Revelation 6:5 ---And when he opened the third seal, I heard the third living creature saying, Come.—See the notes on verse 1. Revelation 6:5 ---And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand.—The significance of the horse has already been explained under the first seal. The difference is that here the horse is black. It should be noted that neither bow nor sword was given the rider, but instead he carried a pair of balances in his hand. The description of the first two visions clearly indicates that both refer to active fighting— aggressive warfare. The first pictures successful war­fare for the Roman Empire; the second disastrous. The ab­sence of any expression in the third vision to indicate fighting shows that this symbol should have a different interpretation. This will be evident as we examine the meanings of the var­ious expressions found in it. A surface glance at the terms used suggests that it represents some terrible results that fol­low in the wake of continued and devastating battles— that is, distress and sufferings because of great scarcity. Death, another horrible result of war, as presented in the fourth vi­sion is attributed to four causes, one of which is famine. The third seal, therefore, is picturing the scarcity of the neces­sities of life and the difficulty of getting them by reason of high prices. As an emblem the black color represents deep distress man­ifested in mourning. Jeremiah said: “ Judah mourneth and the gates thereof languish, they sit in black upon the ground; and the cry of Jerusalem is gone up.” (Jeremiah 14:2.) Compare Ezekiel 32:7. The cause of mourning might be deep distress on account of famine, pestilence, death, oppression, or invasion of the country. The. particular thing that causes the mourning in any case will have to be learned from its description in the text. Balances and scales are symbols of justice and exactness. (Proverbs 11:1; Job 31:6.) Things may be weighed because of their intrinsic value or their scarcity. According to the view taken in this commentary there would result from the many devastating wars and internal strife such scarcity of food supplies as would have to be carefully preserved and dispensed with rigid exactness. The rider carrying a balance indicated that the Roman government would cause that state of things to exist. This could have meant that such laws could have been enacted by the government for the common safety of the citizens or the exactness with which the taxes were col­lected, or both. We should not forget that any distress that came to the empire would directly affect the church, for it was for many centuries within, and subject to, the Roman power. Hence, the picturing of this future fact was intended evidently to warn the churches then about what awaited them when great happenings would take place in countries where they lived— within the bounds of the Roman Empire. Leviticus 26:24-26 and Ezekiel 4:16 both show that bread sold by weight, which indicates scarcity. Doubtless the same was true of other commodities. And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a shilling, and three measures of barley for a shilling; and the oil and the wine hurt thou not.— John heard a voice that seemed to come from the midst of the four living creatures. It is not stated who spake, but it seemed directed to the rider of the horse. This indicated that his mission in going forth was to produce such a situation that wheat and barley would sell at enormous prices. This does not indicate famine condi­tions where there is nothing to sell, but great scarcity when extreme and exacting methods have to be used to protect the supply. The word “ measure” is equal to about one quart. The Greek term for shilling had the value of sixteen and two- thirds cents. This made a bushel of wheat worth more than five dollars. The purchasing power of money then was prob­ably much more than ours, so the price of wheat in the value of our money would, doubtless, be two or three times that much. These prices show that great scarcity of food products, which is doubtless all that was intended by the ex­pressions. Expositors are hopelessly disagreed about the meaning of “ the oil and the wine hurt thou not.” It is useless to attempt to state the various views. It is evident, however, that the proper application will harmonize with what has just been said about the wheat and barley. Since the whole symbol indicates the devastating results of warfare and the scarcity of common necessities, the instruction pertains to the extreme care in protecting them. Oil and wine then being necessary articles of food, great care was to be observed not to damage that source of support. Though this command seems directed to the rider, who represented the ruling power of the empire, it may have been general instruction to be carried out by all the people. Perhaps the fulfillment of the symbol need not be limited to the reign of any one particular emperor, since such con­ditions would follow after internal warfare and oppression at any time. But the rule of Caracalla (A.D. 211-217), both in nature and time, would probably come within the limits re­quired. He is referred to in history as one of the most “ blood­thirsty tyrants,” giving the empire a reign of terror. Gibbon calls him the “ common enemy of mankind,” and says: “ The most wealthy families were ruined by partial fines and confis­cations, and the great body of his subjects oppressed by ingen­ious and aggravated taxes.” (Decline and Fall, Vol. I, p. 160.) Regarding the same Gibbon says further: “ In the course of this history, we shall be too often summoned to explain the land tax, the capitation, and the heavy contributions of corn, wine, oil, and meat, which were exacted from the provinces for the use of the court, the army, and the capital.” \ Revelation 6:1. The Lamb began to open the book (or roll), and when the first seal was broken John heard a voice like thunder. That indicated a powerful voice was sounding that would demand attention. Accordingly one of the four creatures called to John to come and see. Comments by Foy E. WallaceIntroduction.A summary of the seven seals.Verses 3-4--seal two: The red horse and the rider stood for bloodshed, the symbol of the color red, representing the persecutor waging war against the church, and the Jews against their own flesh-the unbelieving Jews versus those who professed faith in Christ-an extension of Mat 24:10. Verses 5-6--seal three: The black horse and the rider represented distress and calamity, the sign of the color black, signifying here the dreadful famine in the land, in the signs of the balances and the scales, an enlargement of Mat 24:7. Verses 7-8--seal four: The pale horse and the rider, the color of death, but it was not martyrdom. It was the scene of carnage, of deadly pestilence, with all the ravishing conditions which prevailed during the siege of Jerusalem, foretold in Matthew 24:6-8. Verses 9-11--seal five: The souls under the altar were the martyrs asking for the avenging judgment they were later seen receiving, in Revelation 20:4, where the same souls, beholden in martyrdom, under the altar of chapter 6, were enthroned in the victory of chapter 20--a further fulfillment of Mat 24:9. Verses 12-17--seal six: The earthquake was a symbol of the shaking of the persecuting powers in the predicted upheaval, of revolt, and of wars, in fulfillment of Mat 24:29, in signs of the blackening sun, the falling stars, and the scrolled heavens--all of which were the portents of the destruction of the existing persecuting powers which were concluded in the scenes attending the day of wrath to come upon them, and described in the closing verses of chapter six. Verse 1. THE OPENING OF THE SEVEN SEALSThe ominous announcement--Revelation 6:1.The Lamb opened: Christ the Lamb, the only one able to open, begins in order the opening of the seven seals. The noise of thunder: The voice of "one of the creatures (beings)" announced the opening, with a noise like thunder. It signified the ominous import of the announcement, the awesome note of what was about to be revealed. Come and see: This meant that the announcer was ready to show unto John what was to occur successively in the struggle with and overthrow of persecuting powers. Revelation 6:2. Horses were used in war and it could mean either spiritual or carnal war depending upon the connection in which it is used. The rider on the horse had both a crown and a bow, which signified that he was a person of authority and that he would engage in war. The rider represents Christ who was fighting for the truth through the instrumentality of His disciples. The white horse agrees with the phrase conquering and to conquer, for the Gospel won many battles over the foe in the first years of the church. Comments by Foy E. WallaceVerse 2.The mounted horses - Horse #1--Revelation 6:2.The horse is portrayed in the Old Testament as the noblest of animals. (Genesis 49:17; Job 39:19-25) The beasts of burden were oxen and asses, horses were warriors, reserved for the arsenals of war, used by kings, either mounted or harnessed to chariots. (Exodus 9:23; Esther 6:8) Solomon imported them from Syria and Egypt. (1 Kings 4:26; 1 Kings 10:26; 1 Kings 10:29; 2 Chronicles 1:14-17; 2 Chronicles 9:25) They were here in the apocalypse employed under different colors to represent the character of the event as Zechariah 1:8; Zechariah 6:2-6, and to signify the fleetness and the strength to represent angels. Before Solomon's time no horsemen were mentioned in the armies of Israel. The kings were forbidden to keep many horses (Deuteronomy 17:16), as a military disarmament plan to prevent oppression and tyranny; and as a domestic policy to prevent unnecessary burdens on the people by the imposition of taxes; and further to discourage trust in horses and chariots by Israel's kings, who were exhorted to put their trust in God. (Psalms 20:7) Solomon had horses in great number, which he kept for pomp rather than war. He is said to have had forty thousand stalls for his horses and chariots. It appears that Solomon specialized in horses and wives ! Among the heathen, horses were consecrated to the sun idol (2 Kings 23:11); for the worship of the sun by the easterns prevailed for many centuries, and the horse was consecrated to that deity over all the east. The sun-god was represented as riding his chariot drawn by the swiftest and most beautiful horses, completing every day the journey from east to west, for the communication of light to all mankind. It is worthy of note that the secrets and ceremonies of some fraternal orders today, a certain one in particular, based on the ancient mysteries surrounding the god and goddess of the sun, Osiris and Isis, are not far removed from this ancient deism. At one time the Lord forbade the kings of Judah to multiply horses as an embargo measure to prevent trade between Judah and Israel, fearing that by means of commerce, as a system of communication, Israel would become infected with the Egyptian idolatries. In the Old Testament apocalypses, as in Revelation, the symbols of the horse and its rider were the most graphic, if not the most moving imagery. The striking resemblance in the vision of horses, in the first chapter of Zechariah, to that of the four horses in the sixth chapter of Revelation, parallels the historical events in the fortunes of Old Testament Israel with the corresponding experiences of the New Testament church. The white horse (the first seal)--Revelation 6:2."And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer."The white horse and its rider were a symbol of the invincible Lord; riding a white horse was the symbol of majesty in a war of victory. He (the Christ) that sat on him had a bow: The bow was for distance signifying a long conflict; the sword symbolized the clash of combat in the surge of battle. In the ancient armor, the arms of war were the shield, the sword, the spear and the bow. The bow was the instrument for shooting the arrow. This slender combustible missile shot from the bow was the chief dependence in attack and defence. David refers to "the sharp arrows of the mighty, with coals of juniper." (Psalms 120:4) The fire from combustible juniper wood was conveyed on the arrow tip to its target, and became a symbol of terror from God. (Psalms 38:2; Job 6:4) Along with lightning, thunder and famine, it was employed as a symbol of divine judgment. (2 Samuel 22:15) As a metaphor of the penetrating power of truth the arrow symbolized the word of God. David refers to "sharp" arrows in hearts causing men to yield to "the sceptre of righteousness." (Psalms 45:4-7) In the same figure the bow stands for fidelity and strength, as in Genesis 49:24, and Psalms 44:6. In the hand of the rider of the white horse the bow was the symbol of all these characters of conflict. A crown was given unto him: This is a significant description as it is noteworthy that Vespasian who initiated, and Titus who executed, the Jewish war both received the imperial crown. He went forth conquering, and to conquer: The conquest of Christ was not spontaneous, intermittent or spasmodic; it did not consist in single victories; it was a continuous, progressive conquest of hearts which no might could defeat. Revelation 6:3. At the breaking of each of the first four seals the event was announced by one of the four beasts (or creatures). Come and see means to call the attention of John to what was about to be revealed. Revelation 6:4. The next horse was red which denotes bloodshed. Accordingly the rider was given power to take peace from the earth. This was fulfilled by the persecutions the Roman Empire began to wage against the Christians when their teaching began to show up with greater success. Comments by Foy E. WallaceVerses 3-4.The red horse (second seal)--Revelation 6:3-4.The color of each horse corresponds to the mission of its rider. In the symbol of colors red stands for bloodshed; the rider was the persecutor waging war against Christ and his church. This rider had power, and political authority, to take peace from the earth. This symbolized the dwelling place of the nations. The statement that they should kill one another, meant the war of the Jews against Jews, their own flesh and blood kindred. This phase of events was described in Matthew 24:10 in foretelling the Jewish persecutions, the hostilities of the unbelieving Jews against their Jewish kinsmen who professed faith in Christ. And there was given unto him a great sword. To the rider of the red steed of bloodshed and war, a great sword was given, in contrast with the bow, signifying a closer, bitter, relentless and bloody struggle. It was an intensified view of the events in successive symbols. The sword has connotations of both civil authority and military might. Even when it is used as a metaphor for the word of God it is a function of war against sin in the soul and the rebellion of the heart against the will of God. (Ephesians 6:17; Hebrews 4:12) Moses used the sword as a metaphor of war. "I will punish you for your sins, I will bring the sword upon you," (Leviticus 26:24-25), which meant that God would cause war to come upon them. "Ye shall be delivered into hands of enemies," he said. Paul used the sword to signify the authority of government. "For he beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath upon him that doeth evil." (Romans 13:4) God has ordained the rightful power of government to punish evildoers and defend the good. Jesus used the sword to symbolize capital punishment. "Put up thy sword into its place, for all they that take the sword shall perish with the sword." (Matthew 26:52) They that take the sword by their own authority, assuming unto themselves the prerogative of vengeful justice, deserve to be put to death by the sword of authority. It is stated in Genesis 9:6 : "Whoso sheddeth man's blood, by man shall his blood be shed." That was and yet is the universal law of requital. The great sword given to the rider of the red horse was not the sword of government, but the sword of persecution. It was a "great" sword in significance, the survival of the church was involved, the gospel was at stake. It was great in extent--the whole Jewish and Roman world were drawing the sword against the church. It was a great sword in effect--resulting in the martyrdom of the followers of Christ, who would not yield to the coercion of conscience, when their testimony for the truth was sealed by the blood of witnesses; who trusted to the power of the truth, against the sword of persecution, for the success of the cause of the Lamb; and for the universal expansion of Christianity through the blood of its adherents. Revelation 6:5. The third seal was broken and the announcement was made for John to come and see. This time lie saw a black horse which symbolized a condition of famine or shortage of food. The same subject was further indicated by the pair of balances that the rider held in his hand. It denoted that the necessities of life would be measured out to the people. Revelation 6:6. Wheat and barley are necessities of life, and the great price that is indicated by the figures shows that it was to be a time of scarcity, which is generally the case after a siege of warfare. Oil and mine are not necessary as articles of food, but are helpful as agencies of relief in times of distress. In the midst of the hardships the Lord predicted some relief would be afforded through these articles. Comments by Foy E. WallaceVerses 5-6.The black horse (third seal)--Revelation 6:5-6. The black horse was the color of distress, the portent of terror in the approaching calamity. It compares with the Old Testament figure in Joe 2:6 : "The people shall be much pained, all faces gather blackness"; and in Nahum 2:10 : "The faces of them all gather blackness"; and in Jeremiah 8:21 : "For the hurt of my people am I hurt, I am black." Jude 1:13 refers to the "blackness of darkness forever." It is the picture of the grim, dread calamity of famine in the land. The balances in the hand of the rider were scales and measures and indicated the scarcity in the land; the strict and small allowance of food to be issued by minute measure or exact weight with legislated care. It compares with Matthew 24:7, where Jesus foretold the famine that prevailed during the siege of Jerusalem. The voice in the midst of the four beasts (or beings) was in repetition of the voices heard in the visions, and impressed the hidden source of the revelations, adding to the portentous element of its apocalyptic character. The sound of this voice came from the midst of the four beings; hence, from within deep recesses of the throne, since the beings were in the midst of the throne; it was a voice of solemn authority, requiring reverence and heed. The measures of wheat and barley for a penny were according to the standard of the time. A measure of wheat was equal to approximately one quart. The penny is a translation of the Greek denarius, which the Bible Dictionaries say was equivalent to fifteen or twenty cents, and represented a regular full day's wages. The price for a measure of wheat, or a quart, in this vision amounted to a whole day's wages, and was therefore an extortionate price, the payment of a full day's work. (Matthew 20:2) Three measures of barley were less than a gallon for a day's wages, which indicates the extreme scarcity in the usually common and plentiful sources of food. The command to hurt not the oil and the wine was addressed to the rider of the black horse, holding the scales and measures, not to suppress the oil and the wine. The oil was an extract from olives and spices, having many uses in both the Old and New Testaments. It was used in the preparation of food (Exodus 29:2; Leviticus 2:4); for illumination, or lamps (Exodus 25:6; Matthew 25:3); for medicinal remedies (Isaiah 1:6; Mark 6:13); for a divine confection in the various legal and religious ceremonies and appointments. (Exodus 30:25; Ezekiel 28:14). The use of oil signified joy; the omission of it was a token of sorrow. (Psalms 92:10; 2 Samuel 14:2; Matthew 6:17) The wine has been the subject of sundry and divers views, based on variations of the Hebrew and Greek words; but it is a well known fact that the characteristic common to all wine is that of an exhilarating beverage. Its misuse is severely condemned in both testaments and in some cases and places expressly forbidden. The word is used to denote abundance of temporal good things (Genesis 27:28-37); and as a type of spiritual blessings (Isaiah 55:1); and as alleviation of trouble and sorrow (Proverbs 31:6). In the vision of the red horse, the voice commanded the rider not to hurt the oil and the wine, not to limit or ration the oil and the wine; though famine would dissipate all other commodities, oil and wine would be undiminished. It was evidently the symbol of the providential alleviation of suffering and mitigation of sorrow--with oil and wine he would bind up their wounds. It was the voice of promise in the midst of the living creatures, from within the throne, that the ransomed of the Lord should come to Zion with songs of everlasting joy and gladness, and sorrow and sighing would flee away. Revelation 6:7. No description is given of the voice of the beasts (living creatures) after the first one. But in each case (up to the fourth) the call to attention is made to John that he would be sure to see what was about to be revealed. Revelation 6:8. When the fourth seal was broken John saw a pale horse which indicates death. That calmity would come first as a result of the terrible famine which the war had brought about, and it was made worse by the persecutions that were fostered by the Pagan Roman Empire. Death and hell are named in the order they would observe in their occurrence. The word hell is from Hades which is the abode of departed spirits. It was logical therefore to name them in the order as stated. Power . . . over the fourth part of the earth. God never did suffer the enemy to exterminate completely the victims attacked. The general purpose of the enemy was to kill. The means by which it might be accomplished we-re various, such as with the sword and hunger. With either of these the death would be a direct result of the means used. With death might seem a meaningless phrase unless it is understood that it refers to some indirect means such as a pestilence. Another means of causing the death of the Lord's people was to expose them to vicious beasts as was done in the arenas of Rome. Comments by Foy E. WallaceVerses 7-8.The pale horse (fourth seal)--Revelation 6:7-8.The color of pale was the symbol of death. This seal is specifically called a death procession, but was not a martyr scene. It signifies death by the destructive forces of the sword (war); of hunger (famine); of death (pestilence or disease); and of wild beasts (devoured or ravished). By the sword--as the instrument employed by the rider of the pale horse to accomplish his work of destruction--he is represented as having power to kill. It symbolized the weapon of war waged against Jerusalem. Hunger is the blight of famine, and is descriptive of the mass starvation that prevailed during the siege of Jerusalem. Pestilence is the terror of death by ravishing disease, which also prevailed in the destruction and siege of Jerusalem. The beasts of this symbol do not refer to wild animals, as usually considered, but to cannibalism, as men turned beasts to ravish and devour each other and even to eat the flesh of their children. It occurred during the siege of Jerusalem, according to Jesus in Matthew 24:6-8 and according to the eye witness accounts of Josephus and Pliny. It is declared that death and hell followed the rider of the pale horse. The word is hades, and refers to the domain of death, the realm of the departed, the unseen world of disembodied spirits, the subterranean abode of the dead. There are important distinctions in the uses of hell in the old English text. To translate Gehenna and Hades in the same word hell has had the effect of obliterating the difference between the place of eternal torment and the temporary abode of the dead. Since the descent of Christ into Hades, as described by the psalmist David, in Psalms 16:10 and by the apostle Peter in Acts 2:29, no one prepared for the eventuality of death need fear entrance into this realm nor the passage through it. He who "was dead and is alive," holds "the keys of death and hades," and from that fear he delivers us. (Hebrews 2:14) The rider of the pale horse was death, and hades was his companion--it followed with him. They were joined together as associates in the dark and ghastly mission of grim Reapers, in the role assigned to them in these seals. To Death and Hades was given power over fourth part of earth: To the rider Death, and his colleague Hades, this power was given by the four creatures; it was the authority to kill by the means named--war, famine, pestilence and ravishment over the fourth part of the earth. The earth is the place of the nations in the vision; and this assignment is made by the fourth beast in the fourth seal, to the fourth rider, of the fourth horse, and his division of work was a fourth part in this pageant of devastation. Elsewhere in the scenes are found the expressions third part and tenth part, apparently intended as proportionate figures of the vast destruction, but without geographical or mathematical significance. The scene of the four horses and riders is a panorama of the war on Jerusalem in a fourfold set of events, an extension of twenty-fourth chapter of Matthew. They represent one set of events, not separate figures for separated periods or ages of the world, such as war in one age, famine in another century, carnage in another generation, and with a final fantastic millennium in the end of the world. It is a combined series fulfilled in one period as foretold by Jesus in Matthew 24:34. The conquest of the victorious rider of the white horse through the bow could not be accomplished without the war on Jerusalem. The red horse of war could not perform without the black horse of famine, or without the pale horse of death in immediate pursuit. To separate the seals by centuries of time is to destroy the entire imagery. The records of Mat 24:1-51, Mark 13:1-37, and Luke 21:1-38, concerning Jerusalem, are counterparts of the seals of Revelation. The works of Josephus on the Palestinian wars give historical fulfillment in the account of the bloody war of the Jews and the siege of Jerusalem. The historical parallels in the history of the Roman empire by Edward Gibbon is a virtual commentary on the book Revelation, in the portion covering the period of the Roman war against Jerusalem. Truly, these things must have shortly come to pass, and verily was the time at hand. Revelation 6:9. This verse brings to the fifth seal but nothing is said by either of the four creatures. Evidently by this time John's interest had been so centered on the drama being enacted before him that it was not necessary to call his attention. He was shown an altar because this is a book of symbols that are used to denote some literal facts. The present symbol is drawn from the temple of the Jews in which the altar was the center of their worship. At the bottom of the altar the blood of the sacrifices was poured, the bodies having been laid on the altar to be burned. (See Leviticus 4:7.) From this imagery it was fitting to represent the Christians as victims that had been sacrificed to the cruelty of their persecutors, and also to picture their souls as being poured out at the foot of the altar. It is interesting to note that the bodies only had been put on the altar which left the souls still alive and able to speak intelligently. (See Matthew 10:28.) The word for is used twice which is from the Greek word DIA. The Englishman's Greek New Testament renders this word "because of." The point is that these Christians had been killed "because of" their defense of the word of God. It is the same word that is used in chapter 1:9 where John was banished to the isle of Patmos "for" (because of) the word of God. Hence both John and these Christians who had been slain were martyrs, because the word means one who is faithful to the word of God regardless of threatened consequences. Revelation 6:10. The witnesses whose souls John saw (he was able to see a soul because he himself was "in the Spirit" --chapter 1:10) were calling for vengeance to be put on the ones who had caused their mistreatment. Revelation 6:11. Before replying to their cry with the explanation of the stitua-tion, they were given present consolation in the form of white robes. That indicated their standing of favor with God for chapter 3:4 shows white as a symbol of worthiness in His sight. It was then told them that they would be avenged after a while, namely, when some of their brethren should be killed. As they were means they would be killed "for" (because of) the word of God. This was fulfilled as reported in chapter 20:4 which will be commented upon when we come to that passage. Comments by Foy E. WallaceVerses 9-11. Souls under the altar (fifth seal)--Revelation 6:9-11.The scene: Here is the first glimpse of the martyrdom pageant which was reopened in the twentieth chapter with the grand finale of victory. It is the tribulation of Matthew twenty-four in extended form, an enlargement of Mat 24:9 and Luke 21:16; depicting the supreme sufferings of those who were companions "in the tribulation and kingdom and patience of Jesus Christ," during the apostolic age, in the wake of the war on Jerusalem and the persecutions of Christians. The altar: The material altar was a structure appropriated exclusively to the offering of sacrifices. (Genesis 8:20) Spiritually it is applied to Christ as the Christian's altar upon which spiritual offerings are made. (Hebrews 13:10) The souls of slain: In this martyr-scene the victims were sacrificed on the altar of the cause of Christ for which they were offered or slain. The word slain is connected with the offering of victims (Acts 7:42); and is descriptive of Christ (Hebrews 13:1-25); and of the Lamb in Revelation 5:6 Revelation 5:9 Revelation 5:12 of this vision. John saw souls of the slain. In the Old Testament the blood, which was the life (Genesis 9:4), was poured at the base of, or under, the altar (Leviticus 4:7); and it stood for the offering of life which is in the blood ( Leviticus 17:11). The souls of this altar scene are represented as the sacrifices of life in the aggregate slain for the word of God as the victims of the testimony which they held.The souls under the altar: As the figurative altar of this vision signifies martyrdom, the phrase under the altar describes the scene of defeat. The cause for which they were offered was represented as being despised and defeated. But it was temporary, because the same souls were removed from beneath the altar of chapter 6, and elevated to the thrones in chapter 20, signifying the resurrection of the cause for which they had died, by the victory of the white horse and its rider over all the portents of the seven seals. They cried with great voice: It was the voice of righteous blood rising up to heaven, to be heard throughout the whole earth, as the blood of Abel cried to God "from the ground" (Genesis 4:10) , and representative of "all the righteous blood shed upon the earth from the blood of Abel," to include the blood of all the slain and martyred victims of the impending persecutions, all of which was predicted in Matthew 23:35; Matthew 24:9, and here depicted in the fifth seal of Rev 6:9-11. How long, 0 Lord how long: The word "lord is variously applied to kings, (Daniel 1:10; Acts 25:26); to rulers with authority (Daniel 2:10); to princes and nobles (Daniel 5:1; Mark 6:21); to tyrants (Isaiah 26:13); to a husband (Genesis 18:12); to masters (John 15:15); to Jesus Christ, as Lord of all (Psalms 110:1, Acts 10:36); and to God, who is over all (Psalms 100:3). It is used in this scene as a master, the ownership of a servant; and refers to God. This prayer of the martyrs is addressed to God for judgment against persecutors, asking here for what they received in the scene of Rev 20:4. Dost thou not judge and avenge our blood: This was not a vindictive outcry, but a judicial petition, calling on the Judge of all the earth, whose prerogative it is to exercise avenging judgment (Romans 12:19), and who surely will "avenge his own who cry unto him." (Luke 18:7-8) On them that dwell on the earth: The earth of these visions is the place or location of nations; it is not a reference here to the people of the earth, upon whom no vengeance was asked, but specifically those persecuting nations personified in their rulers. Compare Zechariah 12:9; Matthew 24:29-31 and Luke 21:25-28, in specific reference to the post-destruction period of Jerusalem--the redemption and the retribution of history presents a convincing parallel on the period of the Revelation visions. The white robes were an assurance of victory--Revelation 9:7 Revelation 13:7. The word rest means to wait in patience and hope-- Luke 21:19; Luke 21:28. The expression little season (time) limits the period, and compares with Matthew 24:22, "except those days should be shortened"; also Luke 21:22 on the "days of vengeance." The time was extended to include that part of their fellow servants and brethren that should be killed in the later successive events. There could be no premature act of divine interposition. It should be fulfilled according to seals--that is the events of the vision completed. Again, the apocalypse is parallel with Matthew 24:34 : "This generation shail not pass till all these things be fulfilled"; and Matthew 23:36 : "All these things shall come upon this generation"; and Luke 21:22 : "For these be the days of vengeance, that all things which are written may be fulfilled."The identity of the period of the seals of Rev 6:1-17 with the events of Mat 24:1-51 is unmistakable, as referring to, symbolic of, and fulfilled in, the destruction of Jerusalem. Revelation 6:12. Following the opening of the fifth seal John saw some of the results of persecution, and it had been brought against Christians by Pagan (heathen) Rome. But there came a change in the general conditions. The emperor Constantine professed to be converted to Christianity, and it caused him to make many reverses in the activities of men in high places. The statements through the rest of this chapter are worded as if John saw the works of creation undergo radical changes. Such is to be expected in a book written with symbols. Hence the earthquake and darkening of the heavenly lights are tokens of the disturbances in the government. Comments by Foy E. WallaceVerse 12.The shaking of the nations (sixth seal)--Revelation 6:12-17. The judgments depicted in this seal indicate a response to the plea of the souls under the altar in the fifth seal. The representations, symbols and language are so similar to the descriptions of Mat 24:29-31 as to be identical in their significance. It describes the coming of the Son of man after the tribulation mentioned in the verses before it, as the sixth seal of Rev 6:1-17 joins with the contents of the fifth seal before it. The divine visitations in the signs of terrestrial upheavals and celestial disturbances form an identical imagery. The comparison is impressive, if not conclusive evidence of their fulfillment in the same series of events. 1. There was a great earthquake--Revelation 6:12.In all of these scenes the earth is the place of the nations. The earthquake is the symbol of revolution, the shaking up of the nations in their various places. It is the figure of the agitations, upheavals, resulting in the revolutions and wars of Mat 24:29. It is the symbol of divine judgment on the nations persecuting the cause of the Lamb. The same signal of the earthquake is found in the Old Testament prophecies of Isa 29:6, in the former judgments on Judah and Jerusalem. It has the same adaptations and similar applications, in Matthew 24:6-7, describing the wars in the tributaries of Rome and all over Palestine, Galilee, Samaria, 177 A.D. 66, preceding the destruction of Jerusalem. 2. The sun black, the moon blood--Revelation 6:12.These exact metaphors were employed by the prophet Isaiah to signify the darkness that was then to settle over the Babylonian people in the destruction of their city, Babylon. (Isaiah 13:10) The same figures of speech were adapted by Jesus to describe the end of the Jewish state which resulted from the destruction of Jerusalem, and of their theocracy in the demolition of the temple. (Matthew 24:27-29) The figurative description is appropriated in the sixth seal of Revelation as a preview of the divine visitations on the persecuting powers. Revelation 6:13. Stars of heaven refer to men in high places who lost much of their power by the changes that Constantine was making. Untimely figs means fruit that is not ripe, yet it was shaken loose by the revolution going on in the government. Comments by Foy E. WallaceVerse 13.3. The stars of heaven fell unto the earth--Revelation 6:13.The downfall of Jewish authorities, rulers, and officials of government is here symbolized. The same signs are used in Isaiah 13:10 in the prophetic description of the fall of the Babylonian rulers. The princes and nobles of the Babylonian kingdom were called stars in Daniel 8:10, and were said to be "cast down"; and in Daniel 12:3 God's people were said to shine "as stars forever."4. As a fig tree casting untimely figs when shaken by mighty wind--Revelation 6:13.The fig tree was the most familiar fruit bearing tree of scripture illustrations. The first pair clothed their nakedness with fig leaves. (Genesis 3:7) The universal benefits of the new covenant were envisioned by Malachi as "every man under his vine and under his fig tree." (Micah 4:4) The desolation of Nineveh is compared by Nahum to the ripe fig falling from the tree that is shaken. (Nahum 3:12) The dissolution of the enemies of God's people is described by Isaiah to the leaf falling from the vine and to a falling fig from a tree. (Isaiah 34:4) The rejection of the Jews was insinuated by Jesus in the cursing of the fruitless fig tree. (Matthew 21:19) So the maledictions about to fall upon the persecutors of the Lamb's followers all symbolized by the casting, or forcible falling, of figs from the tree "when she is shaken of a mighty wind"--the wind of divine wrath. Isaiah compares the withholding of divine judgments against Ephraim as the staying of "his rough wind" (Isaiah 27:4); and Jeremiah prophesied that a "full wind" would come upon Jerusalem, "not to fan, not to cleanse," but as a judgment to execute "sentence against them." (Jeremiah 4:11-12) So this apocalyptic seal makes the casting of the fig from the tree, "when shaken of a mighty wind," a portent of the destruction that was reserved for the persecutors of the Lamb's people. Revelation 6:14. The heaven refers to the region that covers the earth, used here as a symbol of the great domain in which important men ruled with selfish interests. The disappearance of this reign of selfishness is likened to a scroll that is rolled up and laid away. Mountains and isles in symbolic language means seats of government, and these began to be altered by the revolutionary work of Constantine. Comments by Foy E. WallaceVerse 14.5. The heaven departed as a scroll when it is rolled-- Revelation 6:14.The word heaven here refers to the seats of government, the powers of dominion. The persecuting powers would depart, fold up, as a scroll, and roll back. Using the same figure in describing the fall of Babylon, Isaiah said "the host of heaven shall be dissolved and the heavens shall be rolled together as a scroll." (Isaiah 34:4) The disintegration of the enemies of the church was also foretold in the Messianic prophecies of Isaiah by the use of the same figures as John employed in the imagery of Revelation; and it is again comparable to the Lord's pronouncement concerning the events after the fall of Jerusalem, that with a great sound of a trumpet, he would send his messengers to "gather his elect from the four winds, from one end of heaven to the other"--(Matthew 24:31) -a description of expansion of the gospel after the destruction of Jerusalem and the downfall of Judaism. And in Matthew 24:34, the Lord said with the emphasis of Verily I say unto you that "this generation shall not pass until all these things be fulfilled." Here is the blanket proof that these events belonged to that time, that they pertained to the church and the nations of the persecution period and not to a distant future of far and remote centuries. 6. Every mountain and island were moved out of their places--Revelation 6:14.This is another symbolic expression to designate the divine visitations on the persecuting powers. Figuratively the mountains denoted places of authority in a kingdom (Amos 4:1) , and the powerful concentration of enemies (Isaiah 41:15). The island denotes the inhabitants of the sea, from over the sea, or any land bordering the sea; and the prophets referred to the Gentile peoples as the "isles of the Gentiles" and "isles of the sea."In the imagery of this sixth seal mountains and islands --both Jewish and Gentile persecuting authorities, Palestinian and Romans--would be overthrown, moved out of their places, their power dissipated. Pronouncing judgment on Tyrus for oppressing Jerusalem, Ezekiel said the isles would "shake" and "tremble" at her fall and "all the isles of the sea shall be troubled at thy departure." (Ezekiel 26:15-18) So of these Jewish and Gentile authorities "after the tribulation of those days." Jesus said "the powers of the heavens shall be shaken." (Matthew 24:29) Revelation 6:15. The various great persons named in this verse are the men in high position who had been holding uninterrupted sway over their people. As they began to see the fading of their domination it filled them with terror. Such an attitude is symbolized by an attempt to find hiding places in dens and among the rocks. Revelation 6:16. In their state of fear they would prefer being put out of the conflict, even if the mountains would tumble down upon them. Hide us . . . from the face of the Lamb. These men who had held sway for so long were made to realize that the change was brought about by the influence of the religion their emperor had espoused. Comments by Foy E. WallaceVerses 15-16.7. "And the kings of the earth, and the great men . . . said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne. . . . For the great day of his wrath is come; and who shall be able to stand?"--Revelation 6:15-16.This is a quotation from Hosea describing the men of high places--kings, nobles, warriors, captains and conquerors-- all of whom were to be humbled with men of low station, calling to the mountains for cover. In pronouncing doom on Jerusalem Jesus quoted Hosea 10:8, as recorded by Luke: "Daughters of Jerusalem weep not for me but weep for your children. For behold the days are coming . . . they shall begin to say to the mountains 'Fall on us'; and to the hills 'cover us'."--(Luke 23:28-30) Since the quotation in Revelation 6:16 and Luke 23:30 are from the same prophecy of Hos 10:8, it is the Lord's own application of its fulfillment in those events surrounding the destruction of Jerusalem, and it is therefore solid evidence which cannot be controverted that the seals of Revelation are not now future. Revelation 6:17 : Great day of his wrath does not refer to the last great day of judgment, for the book is not that far along in the world drama. It is the day in which these overbearing men in high places in the pagan government of Rome, came to realize the effects that the religion of Christ was bringing as a punishment upon them. Comments by Foy E. WallaceVerse 17.8. For the great day of his wrath is come and who shall be able to stand--Revelation 6:17.As the previous verse is a direct quotation from Hosea, this last verse of the sixth seal is an allusion, if not a quotation, of Nahum 1:5-6 : "The mountains quake at him, the earth burned at his presence . . . who can stand before his indignation? Who can abide his fierce anger? His fury is poured out . . . the rocks are thrown down by him."The Revelation passages are connected by quotation and the meaning is evident. The appeal of the great and mighty was for covert from the face of Him that sat on the throne and from the Lamb who was in the midst of the throne, which means that both God and Christ joined in the events of visitation in this pageant of retributive judgment on the nations. It places the passage where it belongs, not to the final judgment nor to a future procession of events, but to the period of the struggle and triumph of the early church with and over the Jewish and Roman persecutors of the apostolic and post-apostolic period. John T. Hinds Commentary On Revelation 6 SECTION THREE A SHOWING GOSPEL SUCCESSRev_7:1-17 THE VISION Revelation 7:1-3 Revelation 7:1 ---After this I saw four angels standing at the four corners of the earth,—“ After this” means that after viewing the scenes revealed by the sixth seal he saw the two visions described in this chapter. They form an interlude between the sixth and seventh seals and show what results came to the church during the period of prosperity following the sixth seal. Angels mean messengers of some kind sent to carry out a purpose. Four standing at the four corners of the earth indicates that their work was to affect the whole earth, which in this case was limited to the inhabited part. Revelation 7:1 ---holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree.—The lan­guage here clearly means a destructive wind, such as causes unripe fruit to fall (Revelation 6:13), or breaks and scatters things (1 Kings 19:11; Jeremiah 49:36). Such winds lash the sea into billows and break limbs and uproot trees. This is the picture John saw, but it represents something else. It indicates that, four destructive powers would .be restrained for some time for a certain work to be accomplished, after which they would be released and come like a fierce wind. Revelation 7:2 ---And I saw another angel ascend from the sunrising, having the seal of the living God:—While John was viewing the four angels who held the winds back he saw another angel who was a messenger sent to tell the four angels what not to do. This angel ascended from the sunrising (the east) which was the direction to Palestine from Patmos where John was. As Palestine was the homeland of the Savior, the language per haps means that it was a divine providence which held the destructive powers in check. Seals are placed upon things for the purpose of identification or showing genuineness. Figura­tively the name of God would be stamped upon them; plainly expressed they would be approved of God because of their obe­dience to him. Here we have an instance of words used both literally and figuratively in the one expression. “ Seal” is clearly in a figurative sense; “ living God” is just as clearly in a literal sense. Revelation 7:2 ---and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea,—As the four angels represent some divine agency that could control the damaging powers, it was given to them to hurt the earth and sea by per­mitting these powers to come. The angels, therefore, were said to be able to hurt the earth because they could restrain these powers or turn them loose. Revelation 7:3 ---saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads.—The destructive powers represented by the four winds are to be restrained till the servants of God would be sealed— that is, till they would become servants of God by believing and obeying his word. Having the seal placed upon their foreheads indicated that the gospel truth would be re­ceived into the mind. If servants of God mean all in the future from the sixth seal, then the sealing will not be finished till the Lord comes; but, if the destructive powers to be turned loose after the sealing refer to the events under the seventh seal, then the sealing occurred during the time between these seals. The latter seems the probable view for two reasons: It harmonizes better with the number said to be sealed. Placing the number sealed in the record between the two seals would indicate that when the destructive powers men­tioned under the seventh seal had been turned loose, the sealing meant would be over. This is implied in the word “ till” in verse 3. Of course, this does not mean that nobody would be saved after the events of the seventh seal began, but only that the period between these seals would be one of peace for the church when great numbers would become Christians without serious opposition.NUMBER SEALED FROM THE TRIBES OF ISRAELRev_7:4-8 Revelation 7:4 ---And I heard the number of them that were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel:—John heard the number sealed, but it is not stated who did the speaking. The word “ every" is used in the sense of “ all"— the 144,000 being the sum total sealed from the twelve tribes. Israel and Jew are both used spiritually to mean Christians. (Rom. 2: 28, 29; Gal. 6: 16.) But here the term evidently refers to those who were to be sealed (saved) from fleshly Israel. Mention is made of the tribes and the number given and named. Besides, they are put in contrast with a great unnumbered multitude from “ every nation," who must be the Gentiles. Evidently the 144,000 is a definite for an indefinite number, for it is not a reasonable supposition that there would be exactly 12,000 from each tribe, or that amount would be all that would be saved. It means that a large number of Abraham’ s descendants would be saved in the period of prosperity for the church that followed the sixth seal, but not all that would be saved from the Jews throughout the Christian dispensation. Revelation 7:5-8 ---Of the tribe of Judah were sealed twelve thousand;—See the text above for the other tribes. Judah was not the first-born son of Jacob, but may be mentioned here first be­cause of his being the ancestor of Christ. The tribes are not always mentioned in the same order in the Old Testament. Joseph’ s descendants were divided into two tribes— Ephraim and Manasseh; hence, with Levi, the priestly tribe, there were thir­teen in all. Dan is omitted from this list, supposedly because the tribe became idolatrous. Joseph is given in place of Ephraim. But since there is no regularity in the order in which the tribes are mentioned, it was only necessary to mention twelve, the original number of Jacob’ s sons, to indicate the whole nation of Israel.A GREAT SEALED Revelation 7:9-10 Revelation 7:9 ---After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues,—All these scenes appeared before John as he looked into heaven. They are “ moving pic­tures’’ that represent something else. “ After these things’’ means that after hearing the number sealed from the Israelites he saw this great multitude. Since they were out of every nation and all peoples, they must have been those sealed from the Gentile nations. Revelation 7:9 ---standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;—The scenes are still in heaven. The visions were opened in chapters 4 and 5 with God seated upon the throne and Christ as Lamb standing beside him. The setting for the visions have remained in heaven. John saw the multitude of the saved standing there. That indicates that their obedience was acceptable to God. The white robes represent their righteousness. (Revelation 19:8.) The palms were an emblem of victory. This symbolic picture shows that those saved during the period here in view will be accepted at the judgment. Of course, the same will be true of those saved in all other ages or periods. Revelation 7:10 ---and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.— John heard those he saw before God and Christ ascribing praise by attributing their salvation to God. That is what the re­deemed will do when heaven is reached. ANGELS JOIN IN PRAISE Revelation 7:11-12 Revelation 7:11 ---And all the angels were standing round about the throne, and about the elders and the four living creatures;—In Revelation 5:11 we learn that there were many angels round about the throne. As the place of the visions has not been changed, doubtless they are the angels referred to in this paragraph. The elders and living creatures are also mentioned in both texts. Revelation 7:11 ---and they fell before the throne on their faces, and wor­shipped God,---Revelation 7:12 saying,— Jesus said, ‘ There is joy in the pres­ence of the angels of God over one sinner that repenteth.” (Luke 15: 10.) In the words of this paragraph we have, in a symbolic picture, a demonstration of their rejoicing with the saved, which indicates the final joy when all the redeemed shall get home. Revelation 7:12 ---Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.—The “Amen” affirms that the things to be said are most certainly true. Being repeated at the end of the sentence adds emphasis to the assertion. God has glory, wisdom, power, and might and deserves to be thanked for his wonderful blessings; in short, all things good can be ascribed to God as their source, both by angels and men. THE MEANS OF Rev_7:13-17 Revelation 7:13 ---And one of the elders answered, saying unto me, These that are arrayed in the white robes, who are they, and whence came they?—The text says one of the elders “ answered,” which probably means that he was explaining an inquiry that was in John's mind, but not expressed. The elder did not ask the question to be answered by John, but to give the occasion for explaining why the white-robed multitude were in God's presence. Telling how they happened to be before God in the symbolic picture would show how they would finally be in his presence in heaven. That would settle the questions, Who will be saved? and how will they be saved? Revelation 7:14 ---And I say unto him, My lord, thou knowest. And he said to me, These $re they that come out of the great tribu­lation, and they washed their robes, and made them white in the blood of the Lamb.—John recognized the fact that the elder did not ask the question to be answered, and so he said “ thou knowest.'' Two things are expressed as the reasons why they were in God’ s presence— faithfulness in tribulation and having their robes washed in Christ’ s blood. The logical order is here reversed; being washed in the blood of the Lamb comes first and then meeting tribulation in following him. “ Washing” is clearly used figuratively, for washing in the blood of Christ does not occur, if it means his literal blood and literal washing. This is only a figurative expression that means one’ s sins are forgiven through Christ’ s blood. The word “ washing” is used figuratively and the word “ blood” is used literally. Another proof that symbolic expressions or sentences may contain words used in both meanings. “ Great tribulation” shows that only those will be saved who are faithful “ unto death” (Revelation 2:10) in spite of all difficulties and persecutions. Paul expressed the same thought in Acts 14:22. Revelation 7:15 ---Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.—For the two reasons given in the preceding verse they are before the throne in the vision John was viewing. That, however, was a guarantee of God’ s approval, and the assurance that they would serve him day and night (continually) in his temple. Since the Jews served God in the temple, and Christians serve him in the church (called the temple of God, 1 Corinthians 3:16), it is per­fectly appropriate that the saved in heaven finally should be said to serve him continuously in his temple. God’ s spreading his tabernacle over them implies that he would approve of their service by dwelling among them. Their appearance in the symbolic picture was proof that they would dwell in that eternal temple. Revelation 7:16 ---They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat:—This pictures the final blessings for the faithful, and is the same as expressed in Revelation 21:3-5. The troubles, pain, worry, and burdens incident to living in the flesh here will all be gone when the redeemed dwell with God. Revelation 7:17 ---for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes.—The Lamb that stood before the throne in the vision, and was able to break the seals and reveal the future, would, like a shepherd guides his sheep, bring them to fountains of joy. Omitting the figurative language, it means that through his redemptive work they would enjoy all the blessings of heaven. God’ s wiping away every tear means that he will enable us to forget all the sadness that wrings our hearts in this sin-troubled world. What a joyous anticipation! No one who properly appreciates the blessings of sins for­given, to say nothing about the inexpressible happiness that awaits in heaven, will fail in trying to meet the obligations which the Christian life imposes. The terms upon which par­don is secured are too plain and easy to obey to allow any excuse for disobedience. Tribulations, naturally, are not pleasant experiences, but the reward of eternal life is too im­portant to be lost. Great favors do not come without cost. Christians should be the last to complain or try to justify neglect. Additional Note: The purpose of the visions in this chapter must have been for the encouragement of the seven churches to whom the letters were sent. The hope of such glorious rewards would stimulate them in the struggles against persecutions, suf­fering, and death that had been pictured in the seals. In the same way such promises should encourage all saints to meet faithfully any trials they are called to face. So used, the lessons in Revelation are of great value to Christians in all ages. Revelation Chapter SevenVerse 2 And I saw another angel ascend from the sunrising, having the seal of the living God: and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea.Another angel ... from the sunrising ... The east is often mentioned in Revelation, and "from the sunrising" seems to mean "from that direction," the source of earth's light. Certainly, for one of God's messengers, it is more appropriate that he should come from the sunrising, than from the sunset. Who this mighty angel was we have no certain way of knowing. Beeson thought, "This refers to Christ's coming in the Holy Spirit to his apostles on Pentecost";[27] and despite Beeson's being correct in seeing the connection between the sealing and the giving of the Holy Spirit, it is not necessary to impose any specific identity upon this mighty angel. He stands in the vision as an executor of the will of God, the big thought of the passage relating not to his identity but to his great authority to control nature itself in order to prevent any frustration of God's plans to seal his servants. Having the seal of the living God ... "Here we have an instance of words used both figuratively and literally in one passage."[28] Seal is figurative, and living God is literal. For what the seal is, see under (2) in the chapter heading, above. Of course, the angel did not carry the Holy Spirit, but the imagery is aided by the picture of his carrying God's seal. Cried with a loud voice to the four angels ... This mighty angel clearly had more authority than the four; nevertheless, the four were angels and were already restraining the destructive forces when the mighty angel delivered his order. There is no New Testament criteria for identifying this mighty angel, unless he is understood as Michael the archangel; but there is no certainty of this. See in my Commentary on Jude, p. 534, for more on the archangel. [27] Ulrich R. Beeson, The Revelation (Little Rock, Arkansas: Ulrich R. Beeson, 1956), p. 69. [28] John T. Hinds, op. cit., p. 111. Verse 3 saying, Hurt not the earth, neither the sea, nor the trees, until we shall have sealed the servants of our God on their foreheads.Hurt not the earth ... sea ... trees ... The four angels who had such power are not depicted as having done any hurt at all, nor as ever having had either any intention or any desire to hurt anything. There was an extensive angelology among the Jews; but the mention in this prophecy of angels of the winds (as here), the angel of fire (Revelation 14:18), and the angel of the waters (Revelation 16:5), is not sufficient grounds for receiving the speculative Hebrew angelology as dependable. The New Testament purposely left us in the dark concerning any definitive teaching regarding the work of angels. Some of their functions may be inferred from various Old Testament and New Testament texts; and, for a glance at these, see in my Commentary on Hebrews, p. 31, and under Revelation 10:7. Till we shall have sealed the servants of our God ... The future perfect tense, as well as the "till," suggests that the restraining of the destructive forces shall be continued throughout the Christian dispensation until the Second Advent, until all of God's servants are sealed. We ... our ... These are not merely editorial expressions, but have the meaning that the work of all the angels in view here is one work; all are concerned with both the restraining and the sealing. Therefore, this would seem to be a reference to the work of angels who do service for them that are the heirs of salvation, as in Hebrews 1:14. God's servants ... To the generation which first read Revelation, this expression could have had only one meaning, Christians. That is what it meant then, and what it still means. God has no bondservants who are not Christians. Furthermore, it is not merely some fraction of these, or some limited group, or class, such as martyrs, who are to be sealed. All are sealed; and not even any destructive natural force shall be allowed to impede or interfere with this sealing until it is totally accomplished. In their foreheads ... Such a designated place for the sealing suggests that the countenances of the sealed will bear eloquent witness of their having been sealed, a truth exemplified by the radiant countenances of Christians all over the world. When the rich young ruler went away from Jesus, it is recorded that "his countenance fell" (Mark 10:22); and God's sealing of his servants gives the opposite of a fallen countenance. As Lenski put it, "The countenance identifies the person ... what the heart is, the face and eyes reveal."[29]ENDNOTE: [29] R. C. H. Lenski, op. cit., p. 250. Verse 4 And I heard the number of them that were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel:Of the tribe of Judah were sealed twelve thousand; Of the tribe of Reuben twelve thousand; Of the tribe of Gad twelve thousand; Of the tribe of Asher twelve thousand; Of the tribe of Naphtali twelve thousand; Of the tribe of Manasseh twelve thousand; Of the tribe of Simeon twelve thousand; Of the tribe of Levi twelve thousand; Of the tribe of Issachar twelve thousand; Of the tribe of Zebulun twelve thousand; Of the tribe of Joseph twelve thousand; Of the tribe of Benjamin were sealed twelve thousand. Who are these 144,000? They are the saved of earth, servants of God just mentioned by the angel, particularly the Christians of all ages until the end of time. This meaning alone could have had any comfort at all for the suffering saints who first received this prophecy. The idea that John here comforted the Christians who were in the throes of a great tribulation brought upon them by the fleshly Jews who had murdered the Messiah and hindered the truth all over the world, with a vision of such a vast company of saved and redeemed Jews (literally) is absolutely preposterous. See chapter introduction, above, under (1). Theories which would read these 144,000 as, "the total number of the martyrs that must be completed before the prayers of those in heaven (Revelation 6:11) could be answered,"[30] are equally preposterous and are founded upon an inadequate conception of God who simply cannot be properly viewed as approving any specified number of martyrs. It is not martyrs that God desires, but Christians. Furthermore, the sealed here are not called martyrs. The theory that these 144,000 are literal Jews from racial Israel is attractive to some, and was ably advocated by Seiss: When God says "children of Israel," I do not understand him to mean any but people of Jewish blood, be they Christians or not. And when he speaks of the twelve sons of Jacob, and gives the names of the tribes, it is impossible for me to believe that he means Gentiles in any sense or degree, whether they be believers or not.[31]The blindness of this view is identical with that of the Pharisees who claimed to be sons of Abraham (and, literally, they were); but Jesus said, "If ye were Abraham's children, ye would do the works of Abraham" (John 8:39). John's .calling the church the twelve tribes of Israel came directly from the lips of Jesus (Matthew 19:28); and therefore "fleshly Israel," called by Jesus himself "the children of the devil" (John 8:44), simply cannot fit into this passage in any way. That our interpretation entails come difficulty is freely admitted. Smith called this, "a passage of unusual difficulty";[32] but the difficulty of trying to make the tribes of literal Israel fit the meaning here is far more difficult. The 144,000 ... This is a number made up of 12 10:12 10:1,000. Earlier in Revelation we had a number made up of 12 + 12, that of the "four and twenty elders" (Revelation 4:4); but here the "twelve" is multiplied by itself, and then again by a thousand, indicating completeness and perfection in the ultimate degree. What is meant? "That not one of those who are worthy shall be overlooked or forgotten."[33] It also carries the thought that the natural universe, the powers of evil, and the ravages of time shall not interfere with God's plans until all are accomplished. Therefore, the 144,000 are a symbol of the total number of the redeemed, a definite number, unknown to us, but surely known by God. It is the same as "the innumerable company" ofRevelation 7:9. Twelve tribes ... Why are they listed? First, the number "twelve" is a sacred number. There were twelve tribes of Israel, twelve apostles, twelve foundations of the eternal city, twelve gates, twelve angels at the gates, twelve manner of fruits on the tree of life, twelve seasons in the year when the fruits were yielded, and twelve stars in the crown of the glorious woman arrayed with the sun! Are these literally the twelve sons of Jacob? How could they be? The ten northern tribes had already been lost for centuries when John wrote. Dan is not mentioned here, nor is Ephraim; but Joseph which includes both Ephraim and Manasseh is listed. As Beckwith said, "Nineteen different arrangements of these names are found in the Old Testament, with none of which does this list agree."[34] If these are understood as literal tribes, it would mean that exactly the same number would be saved from each one; and what kind of a straitjacket is that? It would also have to mean that none will be saved from the tribe of Dan. Thus we are driven to the conclusion reached by Roberts: "The 144,000 must represent the whole church of the New Testament as spiritual Israel."[35] No satisfactory explanation of this irregular list has ever been offered, unless it is this, "John intends to say that the twelve tribes of Israel are not literal Israel, but the true spiritual Israel, which is the church."[36] Foy E. Wallace, Jr., also agreed that, "They signify the whole faithful church, the total number of the redeemed."[37]Regarding the question of why, then, should John have broken the 144,000 into twelve tribes, Bruce thought he did so in order, "to emphasize that the church is the true Israel of God, and that the number represents the sum total of the faithful."[38] "The reference to the twelve tribes is therefore accommodative, as in James 1:1."[39] Besides all this, to bring racial considerations into the interpretation of this prophecy "seriously complicates the book of Revelation by bringing in racial considerations that no longer exist."[40]Bruce, Caird, and others apply the sealing of the 144,000 to martyrs only, but there is no way we could agree with this. (See discussion in the chapter introduction.) The placement of Judah at the head of the list of twelve tribes was thought by McDowell to be due to the fact that Christ was of the tribe of Judah;[41] but since all Christians, being "in Christ" would thus belong to that tribe, it would have to imply that only twelve thousand could be saved from the tribe of Judah, including all the Christians who ever lived! These, and many other considerations, demand a spiritual interpretation of these twelve tribes. Still another question regards the purpose of the sealing, whether it was to exempt the sealed from tribulation, or to preserve the saved safely through tribulation. Since there is not a line in the New Testament, nor in the experience of any Christian through out history, of any exemption of the Lord's people from tribulation, the conclusion is mandatory that the safety of the soul through tribulation is meant. See more on this in the chapter introduction under (3). As McGuiggan said: Does this sealing assure saints of physical preservation? No! In the Old Testament vision ofEzekiel 9, we read of others who were sealed, but many of them died. Both Lindsay and Walvoord say that this means the 144,000 are physically preserved; but it did not mean that in Ezekiel; then why should it mean that here? Where is the proof?[42][30] Martin Rist, op. cit., p. 419. [31] J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), pp. 405,406. [32] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1070. [33] A. Plummer, op. cit., p. 207. [34] Isbon T. Beckwith, op. cit., p. 542. [35] J. W. Roberts, op. cit., p. 71. [36] George Eldon Ladd, op. cit., p. 114. [37] Foy E. Wallace, Jr. The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 100. [38] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 645. [39] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: Cogdill Foundation, 1954), p. 311. [40] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 168. [41] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 97. [42] Jim McGuiggan, op. cit., p. 112. Verse 9 After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;After these things ... See under Revelation 7:1. The logic of the first vision of this chapter (Revelation 7:1-8) coming first is inherent in the fact that two different states of Christians are in view: (1) their state on earth suffering persecutions and martyrdom, and (2) their state in heaven where they are eternally safe. The saints on earth are sealed with the Holy Spirit as a pledge of their ultimately receiving their inheritance; but the saints in heaven are not said to be sealed, for they have already received the great inheritance. The first vision (Revelation 7:1-8) symbolized by the old Israel's embattled condition during the wilderness wanderings suggests the similar condition of God's church throughout the ages; and the second vision (Revelation 7:9-17) shows them finally triumphant and redeemed. The imagery borrowed from the old Israel applies here to the new. A great number which no man could number ... This is the same group as that of the 144,000 (Revelation 7:1-8). This is not contradicted by the number 144,000 being given there and the "innumerable" group here. The 144,000 is also an "innumerable" throng. "If they had been different groups, both would have been sealed,"[43] for both are servants of God. Those in heaven had already been sealed while upon earth. "This innumerable company are the whole church of God."[44] However, this vision of them is not a view of them at a time when they are suffering persecutions, but a view of them as they appear eternally after the Second Advent of Christ. "The interpretation of most of Revelation pivots upon the proper identification of these two groups as one and the same."[45] "This vision shows how the saints (the 144,000) are preserved, not delivered from death, but delivered by death."[46]The premillennial proposition that the sealing in this chapter can not be "fulfilled before the rapture of the church,"[47] has no support from the New Testament. We take the view of Strauss to be correct: "This picture is the church triumphant in heaven; they have prevailed over persecution and death because of the blood of the Lamb."[48] The time of their sealing, not mentioned here, was that during their sojourn on earth after they obeyed the gospel. Out of every nation ... tribes ... peoples ... tongues ... The worldwide, universal nature of the church is seen in this. Standing before the throne and before the Lamb ... This is in heaven and justifies the view that here we have a glimpse of the Church Triumphant. What better comfort could be provided for those who were confronted with suffering and martyrdom? Arrayed in white robes ... "Trench stated that no symbol of heathen origin is used in the Apocalypse."[49]Therefore, we do not need to look to Babylon, Greece, or Rome for the origin of the "palms" carried by these white-robed saints. The citizens of Jerusalem spread the branches of palms before the Saviour upon his triumphal entry (John 12:13), a fact recorded by the author of this Apocalypse. [43] Leon Morris, Tyndale Commentaries, Vol. 20, the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969). p. 114. [44] Isbon T. Beckwith, op. cit., p. 542. [45] R. C. H. Lenski, op. cit., p. 257. [46] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1079. [47] Finis Jennings Dake, Revelation Expounded (Lawrenceville, Georgia: Finis Jennings Dake, 1950), p. 56. [48] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 125. [49] Trench as quoted by Plummer, op. cit., p. 209. Verse 10 and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.They cry with a great voice ... The present tense indicates the constant and unceasing nature of this adoration. Salvation unto our God ... and unto the Lamb ... The identification of the Lamb with God upon the throne is invariable throughout Revelation. The presence of Christ at the very center of universal power and authority is an essential Christian conception. The meaning of this first clause is that God has given salvation and is therefore praised for it. "It is characteristic of John to announce the final victory before it has occurred,"[50] his purpose, of course, being that of maintaining a high level of hope and encouragement among those who were suffering and facing a prospect of martyrdom. Such anticipations are called "proleptic visions."[51][50] Charles M. Laymon, op. cit., p. 105. [51] Ibid. Verse 11 And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell down before the throne on their faces, and worshipped God,All the angels ... round about the throne ... All things in heaven and upon earth shall at last join in the hymn of universal praise to God in Christ, summing up all things in Christ, "the things in the heavens, and the things upon the earth" (Ephesians 1:10). Elders and the four living creatures ... What is said above regarding the angels applies equally to these beings also. Verse 12 saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God, for ever and ever. Amen.Amen ... Amen ... This usage of such an expression both to introduce and to close this sevenfold doxology is most impressive. See further comment on the use of "Amen" in this prophecy under Revelation 5:12 f, above. The great doxology here is similar to the one recorded there. Unto our God ... does not exclude either Christ or the Holy Spirit, but is inclusive of the entire Godhead. Verse 13 And one of the elders answered, saying unto me, These that are arrayed in white robes, who are they, and whence came they?One of the elders ... This was one of the four and twenty elders mentioned in Revelation 4:4. These in white robes ... With such an appearance, these could hardly have been unrecognized by John as the saved of earth; but he did not offer his own opinion on the question, as evidenced in the next verse. Verse 14 And I say unto him, My lord, thou knowest. And he said unto me, These are they that came out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb.Lord, thou knowest ... The very fact of the elder's asking John of their identity suggests that John probably understood who they were and whence they came; but, as being appropriate for one still under probation, the apostle refrained from saying so, his response, "Lord, thou knowest," being noncommittal. It is a gross misunderstanding to make John's respectful reply here the basis of denying that one of the Twelve is the author through whom this prophecy came. These are they that came out of the great tribulation ... This verse is the principal proof-text for sponsors of the Great Tribulation theory; but the words "they that came are translated from the present middle participle, meaning they continue to come."[52] Bruce translated this, "These are the comers.[53] This positively identifies the "coming" of these white-robed saints w dispensation. "The whole history of the church is a time of tribulation.[54] "The Great Ordeal (tribulation) is a prolonged process, which from John's temporal standpoint was partly past and partly future."[55] Right here is the key to Revelation 1:19. Many of the scenes in Revelation mingle visions of things past, present, and future simultaneously. Any neat little scheme of making one section of Revelation past, another present, and yet another future, collapses in a careful understanding of the text. We agree with Beckwith that, "There is nothing here which points to any one particular distress."[56]And they washed their robes ... The undeniable reference in this is to the conversion of the saints at the time of their residence upon the earth. Thompson stated that, "The understanding of this passage derives from such Scriptures as Acts 22:16; Romans 6:3-5; Galatians 3:27; and Titus 3:5,[57] all of which refer to primary obedience to the gospel, the unique manner by which anyone since Pentecost was ever able, in any sense, to "wash" his robes in the blood of Christ. This is a metaphor, but it surely stresses the part which sinners themselves have in their own salvation. They must obey the gospel. Note that it is said, "They washed," a reference to what one must do to be saved. Christ provides the means of our redemption, but he requires of people that they appropriate the blessings of it through obedience. All of the apostles taught this same truth. Peter, on Pentecost, commanded those who wished to be saved to "Repent and have yourselves baptized ... save yourselves from this crooked generation" (Acts 2:38 Acts 2:40). "Save yourselves ... wash your robes," etc., all such passages stress the human response in salvation. Again, note the doxology of Rev 7:12, which was being spoken by this white-robed throng. When they praised the Lord for salvation, they spoke not of what they had done (though they could not have been saved without it), but of the blood of the Lamb. "The great tribulation of this passage is the persecution of the followers of Christ which broke in such intense malignity in John's day and continues until the ultimate triumph of Christ.[58] The following verses, designed to comfort and encourage the suffering church, must be understood with reference to the dark background of persecutions. [52] James D. Strauss, op. cit., p. 126. [53] F. F. Bruce, op. cit., p. 646. [54] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 631. [55] G. B. Caird, op. cit., p. 102. [56] Isbon T. Beckwith, op. cit., p. 545. [57] W. S. Thompson, Comments on Revelation (Memphis, Tennessee: Southern Church Publications, 1957), p. 85. [58] F. F. Bruce, op. cit., p. 646. Verse 15 Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.Suffering Christians who overcome the sorrows and tribulations of life will ultimately be with God, in his very presence, and shall participate in the joys of heaven forever. "Only the blood-washed throng can stand before the throne of God and enjoy his presence forever."[59]Spread his tabernacle over them ... This is a reference to the special love and care which God spreads like a mantle over his beloved children. This great love and protection is not withheld until we reach heaven, but it belongs to God's people now, and is instantly available for all who truly seek to know God and to follow him "in Christ." ENDNOTE: [59] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 550. Verse 16 They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat:The background of this verse is the hunger and privation suffered by the apostolic church. The savage hatred of the whole pagan world motivated ten great persecutions against the Christians. Not only were the Christians often cold, and tired, and hungry, and naked, they were also murdered for sport in the Roman Coliseum, and some of them were drenched in flammables and elevated as torches to illuminate the night time games and orgies of the emperor's gardens in Rome. Saints suffering such indignities and terrors needed such comforting words as those provided in this verse. Neither shall the sun strike on them, nor any heat ... This continues in the same line of thought. During the persecutions, the church often found that its members did not have even the basic necessities of food, clothing and shelter; and from this we should learn that, "The church should never expect to be preserved from the basic ills of mankind."[60]ENDNOTE: [60] Michael Wilcock, op. cit., p. 84. Verse 17 for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes. "Lamb in the midst of the throne ...Here is the great consolation. "As long as this earth endures, Christ is still at the center of things; and his people are indestructible."[61] Furthermore, as seen above (Revelation 7:1-4), the mighty angels of God preserve the earth itself until God's great purpose is fully accomplished. Shall be their shepherd ... This is strongly suggestive of John 10, where Jesus revealed himself as the "Good Shepherd." One does not ordinarily think of a lamb as a shepherd, but with this Lamb it is true. Pack pointed out that all of the language of these final two verses draws upon the language of Isa 49:10;[62]and Bruce found an echo of Isa 26:8, making the whole passage applicable to the new age, "when God will swallow up death forever."[63] Only then shall the redeemed find the fountains of living waters and have all tears wiped away. Even more obvious is the fact of these sentiments being fully in harmony with the great description of the final abode of the saints in the last two chapters of this prophecy. Rist's suggestion that, "John is here indoctrinating prospective martyrs by quoting a hymn"[64] cannot be correct, nor can Moffatt's notion that, "The Apocalypse confines Christ's shepherding to the future life."[65] As a matter of fact, it is only because Christ shepherds his people in the present life that John envisioned his also doing so eternally. Shall wipe away every tear ... The repetition of this precious promise in Revelation 21:4, where it concerns the eternal state, makes it mandatory to see these verses as a description of the same state in heaven. This final heavenly vision describing the eternal bliss of the redeemed is most appropriate as a sequel to the terrors of the wicked in the final judgment at the end of Revelation 6, strongly indicating that it is the final judgment depicted here, but with the destiny of the righteous in focus, instead of the destiny of the wicked. It will be noticed that the heavenly scene here follows the scene of the overthrow of the wicked in the final judgment at the end of Revelation 6; and this is exactly the order in which John will give the great white throne judgment of Revelation 20, followed by the heavenly scene greatly elaborated in the final two chapters of the prophecy. Ezell was correct in connecting Revelation 8:1 with this paragraph,[66] and understanding the half hour of silence which follows the opening of the seventh seal "as the full content of that seal."[67] Thus, this whole chapter is intimately related to the sixth seal; and the seventh seal merely shows that God has not revealed anything at all of what will happen after the final judgment. That half hour of silence really rings down the curtain and draws a dramatic line under all that is written through Revelation 7:17, effecting a complete separation of it from what is afterwards written in the prophecy, and compelling us to look for a new beginning in Revelation 8:2. [61] Ibid. [62] Frank Pack, Revelation (Austin, Texas: The R. B. Sweet Company, 1965), Part 1, p. 72. [63] F. F. Bruce, op. cit., p. 646. [64] Martin Rist, op. cit., p. 424. [65] James Moffatt, op. cit., p. 401. [66] Douglas Ezell, Revelations on Revelation (Waco: Word Books, Inc., 1977), p. 45. [67] Ibid Revelation Chapter VII by B.W. Johnson The Sealing of the Servants of GodSummary—The Four Winds Held. The Sealing of the One Hundred and Forty Four Thousand. The Great Multitude with the Palms of Victory. They with White Robes About the Throne.The symbolism which represents the opening events of the sixth seal has been given in Revelation 6:12-17. These, however, only show forth the great revolution in the world's history with which the seal opened in Revelation 8:1. Hence, all the symbolism of chapter 7 represents events which belong to the sixth seal, or at least are not completed before it closes. Revelation 7:1-3. After this. After the opening of the sixth seal. I saw four angels. The vision that appears before his eyes is that of four angels at the four points of the compass, holding four winds to prevent them from rushing in destruction upon the earth. These certainly represent four destructive powers which are held back for a time from the land, the sea, and the vegetation of the earth. Revelation 7:2. I saw another angel. The picture is that of an angel having the seal of the living God. The object of this seal is indicated in verse 3. The seal was a mark of ownership. The seal of God on the forehead would mark those sealed at God's. The seal mark on the forehead would be visible to everyone; hence the seal in the forehead has been understood to be the public confession and profession of Christ. This angel would thus symbolize a great and successful movement to evangelize the race. Revelation 7:3. Hurt not, etc. The four winds are forbidden to do their work of destruction until the sealing has been accomplished; or in other words, until the preaching of the gospel has wrought a certain result. Revelation 7:4-8. And I heard the number of them which were sealed. The number first named is one hundred and forty-four thousand, twelve thousand from each of the twelve tribes of Israel. These numbers are not to be taken literally, but only signify that a great number, not a countless number, but a part of each tribe of Israel, accepted the gospel. Of the tribes Ephraim appears under the name of Joseph, and Dan is entirely omitted, a fact possibly due to the early falling away of Dan into idolatry The number twelve is preserved by counting Levi. For another appearance of the one hundred and forty-four thousand, see Revelation 14:1. Revelation 7:9-10. After this I beheld. First he saw the vast company of those of the blood of Abraham who had been saved, and then he sees another company, not numbered, because they were so great that no man could number them. Of all nations and kindreds. The first multitude represented the Jews saved through Christ; the second, the countless multitude, represented the saved of all nations, the Gentile saints. Before the throne. In the vision they seem to stand before the throne and before the Lamb, to whom they ascribe the praises of their salvation. White robes. Victorious, triumphant. Palms in their hands. The symbol of joy. The palm branch was used at the feast of Tabernacles, the feast of thanksgiving. Revelation 7:10. Salvation to our God. The praise of our salvation be given to God and to the Lamb. Revelation 7:11-12. All the angels. In chapter 5 the elders, four living creatures, the angels about the throne, and every creature join in the praises. Here again all are named, and the angels worship and join in praising God for the blessed scene they have just beheld. Revelation 7:13-17. What are these? The questions are asked by the elder that he may teach. “ These” refer to the vast multitude described in verse 9. Revelation 7:14. Thou knowest. “ I do not know but thou dost.” These are they which came out of the great tribulation. See Revision. Some great period of trial of the church is meant. They have stood the trial, and been true. Washed their robes. Have made themselves spotless by trust in the blood of Christ. Revelation 7:15. Therefore are they before the throne of God. They are exalted to heaven. Revelation 7:16. They shall hunger no more. Their sorrows are over forever. Revelation 7:17. For the Lamb which is in the midst of the throne shall feed them. God and the Lamb shall bestow upon them every blessing and remove every sorrow. The Meaning.—What do the symbols of this vision signify? It is evident that they indicate that four destructive agencies were to be checked and restrained until some great work of the gospel was accomplished. The work to be wrought is symbolized by two multitudes, one numbered, the other countless, both of them saved and praising God for salvation. The first company is composed of Jews, while the second and larger company is composed of Gentiles. In the fourteenth chapter we find again a company of one hundred and forty-four thousand with the Lamb upon Mt. Zion, evidently, from the same number, to be associated with these. We are there told that they were “ virgins,” a term whose spiritual signification is that they had never been defiled by idolatry, and they were “ the first fruits” unto the Lamb These marks, as well as the literal statement here that they were of the tribes of Israel, identify them as the Jewish members of the Church. These had never been guilty of idolatrous fornication, and had been the first fruits of Christianity. Jews were the original first fruits, and they were represented by the Jewish Christian element. The thought, as it appears to me, is to bring before the mind that at this period of triumph there were the Jewish and the Gentile elements. I am aware that many commentators have held that the one hundred and forty-four thousand refers to spiritual Israel. All Christians belong to this spiritual Israel, but it is evident that a different meaning is intended here. 1. Those sealed are taken out of the tribes of Israel. They are a remnant, while the great body of the membership of the tribes is left unsealed. 2. The Gentile Christians are named immediately after. Observe the marks of the countless multitude of the Gentiles saved: 1. They are clothed in white robes. White robes are the mark of triumph. 2. They have palms in their hands. Palms belong to victors. 3. They join in a song of praise to the Lamb as the author of their salvation. This is evidently a heavenly picture, representing a great triumph of the saints immediately after the events last described. The subsequent portion of the chapter is in harmony. “ Who are these,” it asked, “ arrayed in white garments?” The reply shows these, who have come through the (there is an article in the Greek) great tribulation of a suffering and persecuted church, are permitted to witness its justification and victory. The whole is a picture of a great triumph of the church, triumphant on earth, and its triumphant sufferers enjoying the final reward on high. The meaning is that those who have suffered and wrought during the long period of tribulation covering the first three centuries of the church have won their triumph on earth, in the victory of the church, and the final reward in heaven. It only remains to ask, whether before the “ four winds” were loosed and after the great persecution of the fifth seal, such a triumph was won. I have already shown that the opening of the sixth seal refers to the overthrow of the old Paganism. I will state briefly that at the end of the third century Paganism was dominant, persecuting, seeking to “ abolish the Christian name.” At the end of the fourth century the civilized world was Christian.The Four Winds.—I have already indicated that I regard the Four Angels with the Four Winds which are held back from hurting the earth until this great sealing is effected, four mighty agencies of destruction which were soon to sweep in fury upon the Roman Empire, “ the earth” of John's vision. This will be explained more fully in the next chapter. Until this sealing, the mighty triumph, is effected, the four winds are held. It is significant that we will find following close upon the triumph of Christianity the Roman Empire utterly overthrown by four agencies, symbolized when four angels blow their trumpets under the seventh seal. It was part of the providence of God that these agencies should be restrained until the empire was converted to Christianity. Indeed, to this providence we may attribute the fact that Europe at this day and for a thousand years, as well as the descendants of Europeans in America, acknowledge the Christian faith. Had the overwhelming hordes of northern barbarians rushed down upon the civilized world before the new faith had been firmly planted, it could hardly have survived the wreck of empires and civilization; but, deeply rooted in the hearts of the vanquished, when all else was lost, Christianity rose above the ruins of the past and pointed the ferocious invaders to the Cross of Christ. The conquerors, in their new lands, laid aside the Paganism of their fathers and accepted a new religion from those whom they had vanquished. The new nations that emerge from the darkness of the Middle Ages, seated in the vast boundaries of the old Roman Empire, all acknowledge the Christian faith. "THE BOOK OF " Chapter Seven Between the sixth and seventh seals, there is an interlude in which John sees two visions. They may be designed to answer the question raised at the end of the previous chapter: "For the great day of His wrath has come, and who is able to stand?" (Revelation 6:17) In the first vision John sees four angels standing at the four corners of the earth, holding back the winds from blowing on the earth, sea, or on any tree. An angel arises from the east having the seal of the living God, who cries out to the other four angels not to harm the earth, etc., until the servants of God have been sealed on their foreheads. John then hears the number of those who are sealed. They are 144,000 of all the tribes of the children of Israel, with 12,000 from each tribe. Of interest is the fact that Ephraim and Dan are not mentioned, while Levi and Joseph are counted as tribes. This suggests to many that the 144,000 of Israel is symbolic (Revelation 7:1-8). The second vision reveals a large innumerable multitude of all nations standing before the throne and the Lamb. Clothed with white robes and palm branches in their hands, they cry out "Salvation belongs to our God who sits on the throne, and to the Lamb!" They are joined in their praise by angels, the elders, and four living creatures. John is then told by one of the elders that those arrayed in white robes have come out of the great tribulation, with their robes washed and made white in the blood of the Lamb. Before the throne of God, they serve Him day and night in His temple. Future blessings are then described: God will dwell among them, they shall be free from hunger, thirst, and the heat of the sun. The Lamb will shepherd them and lead them to fountains of living waters, and God will wipe all tears from their eyes (Revelation 7:9-17). What do the two visions mean? The 144,000 of Israel sealed on earth may represent faithful Jewish Christians in Palestine leading up to the destruction of Jerusalem in AD 70. They are sealed and thereby spared from God's wrath (cf. Ezekiel 9:1-11). Eusebius says that Jewish Christians were able to flee to Pella before the Romans overwhelmed Jerusalem, just as Jesus urged His disciples to do in Luke 21:20-24. The second vision provides hope for any who must pass through "the great tribulation" (not just Israel, but "of all nations, tribes, peoples, and tongues"), for it would not be limited to Palestine, but would spread throughout the Roman empire. Provided they have washed their robes in the blood of the Lamb, they are assured that they will serve God in His temple in "the intermediate state" (between death and the resurrection). They are also promised future blessings in "the eternal state" (after the resurrection and judgment, cf. Revelation 7:16-17 with Revelation 21:1-4). Thus it would be Jewish Christians in Palestine, and Christians among all nations willing to remain faithful, who would be able to stand in the day of God's wrath! POINTS TO PONDER * The identity of the two groups in the two visions seen in this chapter * The comfort promised those who would pass through the great tribulation OUTLINE I. THE 144,000 SEALED ON EARTH (Revelation 7:1-8) A. THE ANGELS (Revelation 7:1-3)1. John saw four angels at the four corners of the earth a. Holding the four winds of the earth b. That the winds would not blow on the earth, sea, or any tree 2. John saw another angel ascending from the east a. Crying with a loud voice to the four angels granted to harm the earth and sea b. Instructing them not to harm the earth, sea, or trees until the servants of God were sealed on their foreheads B. THE 144,000 SEALED (Revelation 7:4-8)1. John "heard" the number of those sealed 2. Those sealed were 12,000 each of the tribes of Israel: a. Judah g. Simeon b. Reuben h. Levi c. Gad i. Issachar d. Asher j. Zebulun e. Naphtali k. Joseph f. Manasseh l. Benjamin II. THE GREAT IN HEAVEN (Revelation 7:9-17) A. JOHN SEES A GREAT (Revelation 7:9-12)1. Which none could number, from all nations, tribes, peoples and tongues 2. Standing before the throne and before the Lamb a. Clothed with white robes b. With palm branches in their hands 3. Crying with loud voices: "Salvation belongs to our God who sits on the throne, and to the Lamb!" 4. Angels, the elders, and the four living creatures also join in with praise a. Falling on their faces before the throne and worshipping God b. Ascribing blessing, glory, wisdom, thanksgiving, honor, power, and might to God B. THE GREAT (Revelation 7:13-17)1. Asked by one of the elders, John puts the question back to him 2. The elder identifies the great multitude: a. Those who come out of the great tribulation b. Who have washed their robes and made them white in the blood of the Lamb c. Who are before the throne of God and serve Him day and night in His temple 3. The elder describes their future blessedness: a. The One on the throne will dwell with them b. They shall not hunger nor thirst anymore; the sun nor any heat shall strike them c. The Lamb will shepherd them and lead them to living fountains of water d. God will wipe away every tear from their eyes REVIEW 1) What are the main points of this chapter?- The 144,000 sealed on the earth (Revelation 7:1-8) - The great multitude in heaven (Revelation 7:9-17) 2) What does John see next? (Revelation 7:1)- Four angels at the four corners of the earth, holding back the four winds from harming the earth, sea and any tree 3) What did an angel ascending from the east cry out? (Revelation 7:2-3)- "Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads." 4) Who and how many were sealed? (Revelation 7:4)- 144,000 of the tribes of Israel 5) In the list of those sealed, what two tribes of Israel are missing? (Revelation 7:5-8)- Ephraim and Daniel 6) What two names are used for tribes which were not normally listed among the twelve tribes of Israel? (Revelation 7:5-8)- Levi (the priestly tribe which did not receive a land inheritance) - Joseph (the father of Manasseh and Ephraim, whose two sons made up two tribes) 7) After the 144,000 are sealed, what does John see next? (Revelation 7:9-10)- A great multitude of all nations, tribes, peoples, and tongues - Standing before the throne and the Lamb - Clothed with white robes and palm branches in their hands - Ascribing salvation to God on the throne and to the Lamb 8) Who else joins in with praise to God? (Revelation 7:11-12)- Angels, the elders, the four living creatures 9) Who does the elder identify as the great multitude? (Revelation 7:13-14)- Those who come out of the great tribulation, who have washed their robes and made them white in the blood of the Lamb - Who are before the throne of God and serve Him day and night in His temple 10) What future blessings are they promised to receive? (Revelation 7:15-17)- The One on the throne will dwell with them - They shall not hunger nor thirst anymore; neither the sun nor any heat shall strike them - The Lamb will shepherd them and lead them to living fountains of water - God will wipe away every tear from their eyes Questions by E.M. Zerr on Revelation 71. Whom did John see after this? 2. Where were they standing? 3. Tell what they were holding. 4. For what purpose were they holding them? 5. Whom did John see next? 6. From where was he coming? 7. Tell what he had. B. How did he cry? 9. To whom did he cry? 10. What had been give to these? 11. Tell what they were told not to do. 12. For how long should they hold back? 13. State what John heard then. 14. From whom were the numbers reckoned? 15. State the number all told. 16. How were they distributed? 17. Which tribe was named instead of Dan? lB. How large mnltitude did John see next? 19. From what people were they? 20. Where did they stand? 21. How were they clothed? 22. What were in their hands? 23. How did they cry? 24. What did they ascribe to God? 25. Tell where He was sitting. 26. Whom did they associate with him? 27. Where did all the angels stand? 28. What posture of body did they take? 29. Tell what they did. 30. What conclusive word did they pronounce? 31. State what they ascribed to their God. 32. For how long should it be so? 33. Who then spoke to John? 34. State the question he asked. 35. Repeat John's answer. 36. Who answered the questioing? 37. Out of what had these persons come? 38. What had been done to their robes? 39. In what had this been done? 40. How did it leave them as to condition? 41. For this reason they are where? 42. They are doing what? 43. At what time are they here? 44. Who shall dwell among them? 45. How about thier hunger? 46. And their thirst? 47. What will not light on them? 48. By whom shall they be fed? 49. Unto what will he lead them? 50. Tell what shall be wiped away. Revelation 7:1. After the altar scene in chapter 6:9-11, the vision opens the sixth seal to give a view of the consternation that came upon the men in high places, because of their mistreatment of Christians and because they were faced with the reverses that the emperor had forced upon them. The present chapter extends the consideration that God had for the "martyrs," at the same time He was bringing the siege of consternation upon the persecutors of His people. The four angels are so numbered because of the four corners or four points of the earth's compass. Holding the four winds symbolizes the blowing of the wrath of God over the realm of the persecutors, and these angels were holding this wind ready to be released whenever they were so ordered. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 7:2. As the four angels were "standing at attention" ready to turn the winds loose upon the earth (referring to the domains of the Roman Empire), another angel was seen coming with a special message to the four. Front the east is figurative and means it was from the throne of God, because he is the source of all spiritual light, even as the sun which brings material light to the world, first appears in the east. Hurt the earth is referring back to the conditions of consternation and destruction described in the closing verses of chapter 6. Comments by Foy E. WallaceVerse 2.And I saw another angel--Revelation 7:2.Here is the symbol of the heavenly messenger who suspended the restraining order of the four angels--Hurt not the earth, neither the sea, nor the trees till we have sealed the servants of our God in the foreheads. This angel was seen ascending from the east, from the eastern horizon, from the direction of the rising sun, a symbol consistent with his mission of suspending, or preventing, the mandate of the four angels to put out the light of God's word over all the world. By the authority of God the angel of the east said to the four angels hurt not the earth. It had been "given" to the four angels to "hurt" the earth, by the war on Jerusalem, and to enforce the mandate that "the wind should not blow," that is, to restrain the word of God. Revelation 7:3. They were told to hold back the winds until the faithful ones had been accounted for. A seal is a stamp of ownership and is placed on the proper persons to indicate the approval of the authority behind it. (See the comments at 1 Corinthians 9:2.) This seal was to be placed in the forehead which indicates they would he visible to the public. Whatever was the exact fulfilling of this symbol, there was something that would tell the world of God's approval of them. Hence when the wicked men of power were undergoing their terrors, they could realize how much they had failed in their wicked designs. Right while they were trembling in the terrors of their crumbling dominions, they could see the victims of their cruelty with the marks of approval from their God. Comments by Foy E. WallaceVerse 3.Hurt not the earth--Revelation 7:3."Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads."This was the counter command of the angel of the rising sun to the four angels. The purpose of this sealing, as later seen, is to preserve the holy seed, the true Israel of God, from the judgments about to come upon the earth. It was not exemption from suffering, but from the judgments about to be announced in the opening of the seventh seal. It was a suspension period before the break of fury, signifying the divine protection of the faithful seed, the assurance that no force could bring them ultimate harm. The sealing in their foreheads was a symbol of an insignia or a mark to save them from slaughter, but not from tribulation, for chapter 2:10 said "thou shalt suffer tribulation ten days." But they would survive it; they would be preserved in the midst of it, by a mark to distinguish the true Israel, the holy seed, from old Israel, the fleshly Jew. The old Israel was soon to perish, the new Israel to be preserved; the old Jerusalem was soon destroyed by impending judgments, the new Israel to be sealed for preservation, to survive and flourish as Mount Zion, the city of the living God, the heavenly Jerusalem, the church of the firstborn, sealed on earth and enrolled in heaven. A similar imagery is employed by Jeremiah in foretelling the captivity of Israel in Babylon. (Ezekiel 9:4) Its history repeats itself in these visions of tribulation in the final destruction of Jerusalem, and of Israel's nation. It is noteworthy that in this imagery there was the mark that sealed the servants of God in their foreheads, who worshipped not the beast, in contrast with what was later called the mark of the beast, also received upon their foreheads and in their hands, by those who submitted to the beast--to the decree of the emperor against the worship of the Lamb, and for the worship of the emperor, as set forth in the second series of symbols surrounding the church the Bride of the Lamb. In a similar figure Paul carried the mark of his Lord. (Galatians 6:17) Revelation 7:4. The number of those who were sealed is given in exact and equal figures, which makes us know that it is all another expression of figurative speech and that the meaning is that great numbers of true Christians had won the stamp of approval from the Lord. Tribes of the Children of Israel. it is known that after the conversion of Cornelius in the first four years of the Gospel, the Gentiles furnished many converts to Christ. Hence there were many of those who were persecuted as well as of the Jews. The reference to the twelve tribes is therefore accommodative, similar to the instance in James 1:1. Revelation 7:5-8. Having explained the significance of the tribal classification. and since the same thing is said of each tribe. I am combining these verses into one paragraph to conserve time and space. Comments by Foy E. WallaceVerses 4-8. The number of the sealed was computed with the tabulation of twelve times twelve, on the basis of the twelve tribes instead of the twelve apostles, as in chapter 4; but here it is expanded to the basic number of thousand for each tribe, as a full and complete company rather than persons equal in number to the patriarchs and apostles, as in case of the twenty-four elders. In the first the symbol was added; in the second it was multiplied. It signified the whole faithful church, the total number of the redeemed, "the holy seed," preserved from the pronouncements of judgment. This multiplied number was mentioned again in chapter 14, discussion of which is reserved for that exposition. In the names that head the twelve tribes, Judah stands first, significant of relation sustained to "the Lion of the tribe of Judah" from which the Lord sprang. (Hebrews 7:14) The spiritual, figurative, use of the twelve tribes elsewhere in the New Testament designated the whole church, the spiritual Israel, as in the Old Testament they represented the whole of fleshly Israel. (Matthew 18:28; Acts 26:7; James 1:1) This 144,000 of all the tribes of the children of Israel was an apocalypse of the holy seed of Isa 6:13; and the remnant of Jacob of Isa 10:21-23; and the remnant according to election of Rom 9:27-28; Romans 11:5; and the innumerable company (the church) of Hebrews 12:22. They stood for the new Israel. The proclamation of "the angel of the east" to the four angels standing on the four corners of the "earth" to "hurt not the earth till we have sealed the servants of our God," signified that God would not permit them to destroy Old Jerusalem until he had sealed a representative number for the New Jerusalem, the church, which was figuratively said to be "the twelve tribes" of the dispersion. (James 1:1) The "loud voice" of this angel commanded that the "wind blow," that the gospel should be preached to the four corners by the sealed servants. It was parallel to the Lord's declaration that after the destruction of Jerusalem his angels (emissaries) would carry the gospel to the four winds. (Matthew 24:31) Following the visions of the sealed number there was the heavenly scene of the great multitude robed in white, coming out of tribulation, composed of the angels, the elders, and the beings, who were before the throne; who were washed in blood; who served in his temple; who hungered and thirsted no more; who should suffer no heat of the sun; whom the Lamb should feed and lead; and whose tears God would wipe away. The full or unlimited understanding of all the signs with a precise explanation of all the symbols of these visions is not required in order to know the general import, and application to the period of these persecutions. Furthermore, it should be remembered that the objects of these visions were immediate and present with them while they are separated and remote from us. It should further be observed that there were spiritually gifted teachers in each church to impart the meanings to the members, whereas we have the teaching of the text itself, with the current history of the context, to follow. The course of history did not run contrary to the context nor does the language of the text contradict the events of history. The misinterpretations of false teachers and the misapplications of others arise from the anachronisms of assigning these events to the wrong periods of time, by referring them to future centuries, rather than applying the signs to the impending events of the time. The correlation in the symbolic arrangement of the contents, without the historical gaps and the fragmentary dislocations of the future theories identify them with the current history then transpiring. The entire genius of the book justifies the conviction that it was designed for the comfort and encouragement of the early apostolic churches. Revelation 7:9. This verse verifies the comments at verse 4, for here we have the same kind of persons referred to in other numerical terms. They also are said to be from all nations. etc.. which would prevent us from restricting the "twelve tribes" to the Jews. White robes signified a life of righteousness and palms are medals betokening their victory over "great tribulation" (verse 14). Revelation 7:10. Salvation to our God means to ascribe salvation to Him, and unto the Lamb is combined in the praise because God perfects all plans through the Son. Comments by Foy E. WallaceVerses 9-10.The innumerable multitude--Revelation 7:9-10.In this coordination of the apocalypse, the angel's proclamation concerning the hundred and forty-four thousand was immediately followed by the heavenly scene in verses nine to seventeen. The vision here expands the hundred forty-four thousand of all the tribes of Israel, as the nucleus of the New Israel, the holy seed, the remnant according to grace--into the innumerable multitude. The revelation does not end with "the number of them that were sealed" in verse 4. Verse 9 continues the vision with the words "after this I beheld and, lo, a great multitude which no man could number of all nations and kindreds and people and tongues." It is the same company as "the number of them that were sealed," the hundred forty-four thousand which were "of all the tribes of Israel." But the multitude in verse 9 were of all nations and kindreds and peoples and tongues," which signified that the new Israel was not the fleshly seed of the twelve tribes of Israel; but the spiritual seed--the holy seed--of all nations "which no man could number." This was the symbol of innumerable multitude. It was identical with that "innumerable company" mentioned in Hebrews 12:22-23, designated "the general assembly and church of the firstborn." It identified the hundred forty-four thousand of Rev 7:4, and Revelation 14:1, with this great multitude and innumerable company of Rev 7:9 and Hebrews 12:22-23. So parallel are these passages that strong evidence is adduced from it that the Hebrew passage is an allusion to this Revelation scene of chapter 7, virtually equivalent to a direct quotation. This is assuredly possible in the premises of the prior date of Revelation, in which chronology it antedates the Hebrew epistle. The same evidential relation of other epistles to the apocalypse is indicated in other references and examples, all of which are internal evidences that Revelation is by no means the last book of the New Testament canon, but quite to the contrary-it bears an earlier date than several others, including Hebrews, Galatians, Second Peter (if not first), and even of the other epistles of John. The multitude of Rev 7:9-10 were clothed in the white robes of victory, displaying palms of praise. There were the emblems of a triumphant march. (John 12:13) With a loud voice the vocal unison of the great company ascribed salvation to our God, from whom the salvation proceeded and unto the Lamb, by whom it was procured. This salvation was not in the gospel sense of salvation from sin or in pardon or remission of sins, but was the state of deliverance and blessing. The Greek texts give the article which the English translations dropped, and in them it reads: "the salvation of our God," a specific reference to coming out of the trials of persecution into the scenes of the throne. Revelation 7:11. The angels stood round about the throne and in the presence of the elders and the four living creatures as a mark of respect. But when they performed their homage of worship it was before the throne unto God. Revelation 7:12. Saying, Amen. Thayer says that at the beginning of a discourse the word means, "Surely, of a truth, truly." Thus the angels were announcing that they were about to utter something that would surely be the truth, namely, that all the good qualities mentioned in the verse should truly be ascribed to God. The declaration was made emphatic still more by closing it with Amen. Comments by Foy E. WallaceVerses 11-12.The angelic proclamation--Revelation 7:11-12.In the acknowledgment of this salvation all of the angels were standing about the throne and about the twenty-four elders and the four creature-beings. Together encircling the throne they prostrated their angelic forms before it, and said Amen, to the voice of the multitude which had ascribed salvation unto God and unto the Lamb. Reference to "all the angels" does not mean all angels in heaven, but all the angels in this vision, beginning in the fourth chapter. After saying Amen to the acknowledgments of salvation by the multitude, they repeated the doxology of Rev 5:12, with the exception of the omission of "riches," inserting thanksgiving and substituting might for "strength." For comments on the seven-fold attributes thus ascribed to God and to the Lamb refer to Revelation 5:11-13. Revelation 7:13. The elder put his statement in the form of a question to gain the attention of John. The ones arrayed in white robes were those in chapter 6:11 and those of the twelve tribes in this chapter. Revelation 7:14. John understood that such was the purpose of the question, for he replied thou knowest. The elder then gave the answer which confirms the idea that they were the persecuted servants of God already referred to. Came out of!treat tribulation denotes their triumph over their persecutors. Not that they escaped death, for John had seen their souls outside of their bodies. But if a servant of God is faithful even in the midst of persecution then death cannot rob him of victory. Washed their robes is a figurative reference to their being cleaned by the blood of Christ. Comments by Foy E. WallaceVerses 13-14.The white-robed throng--Revelation 7:13-14."And one of the elders answered, saying unto me, What are these which are arrayed in white robes? And whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."The interrogative of verse 13 brought the answer of verse 14 and identified the multitude as the survivors of tribulation. It was an advance scene and corresponded to "the hour of trial," Revelation 3:10; the "tribulation" of Revelation 2:10; and to the Lord's language in Matthew 24:21, after which he would gather his elect "from the four winds, and from one end of heaven to the other"--verse 31. The preservation of the true seed of Israel, the success of the cause of Christ, the victory of the church, and the universal sway, of Christianity in the expansion of the gospel, were the parallels in all of the visions; and they covered in each instance the same events, and alike defined the period of these afflictions. The apocalypse belonged to that time. The company which emerged from tribulation were described as having washed their robes in blood. This was not the washing away of sins in baptism, of Acts 22:16; nor the washing of water by the word of Eph 5:26; nor having our bodies washed with pure water of Heb 10:22. It was the washing of their robes--it was the blood bath of tribulation, symbolically in the blood of the Lamb who Himself shed his blood for the cause for which they also suffered. Revelation 7:15. All of the statements in this verse are figurative, for the purified saints had lost their lives for testifying on behalf of the word of God. But they were being held in honored remembrance and were destined to be always "welcome callers" in the intimacies of the Father. Revelation 7:16. Shall not hunger nor thirst because those are wants that pertain to this life, and they have become citizens of a region where physical wants are unknown. The light and heat of the sun are things of the past for the same reasons. Comments by Foy E. WallaceVerses 15-16.The reward of the redeemed--Revelation 7:15-16.These who were before the throne of God and in his temple, renewed the dual kingdom-priesthood character of the church, it is said of both in Revelation 1:6 Revelation 5:10. The demolition of the old temple only gave place to the new (Acts 7:47-49); and his priests then would serve in his temple day and night, and would be always before his throne, continually with none to make them afraid; and their God would dwell there. (2 Corinthians 6:16) In this new temple-state, having emerged from tribulation, they should hunger and thirst no more; neither sun nor heat would light on them (afflict them)--figures of speech to denote the calamities during the period of persecution as symbolized in the seals. The famine, pestilence and plagues, which prevailed during the period of persecution would all cease. The absence of all of these signified a state of victory over persecution. Revelation 7:17. Lamb shall feed them with delicacies that are unknown to men living in the flesh. Living fountains of 'waters are among the blissful objects to be enjoyed by those who overcome by faith in the Lamb. Wipe away all tears by preventing anything that could cause tears. Comments by Foy E. WallaceVerse 17.The living fountains of water--Revelation 7:17. These figures of speech signified that their tribulations were over. They were avenged by the overthrow of their persecutors. Henceforth the Lamb would feed them; the opposite to the symbols of want in tribulation. He would lead them unto living fountains of waters--no longer amid the dangers of the persecuting powers, but where provender, peace, refreshment and satisfaction were unrestrained. It is the apocalyptic version of the twenty-third psalm. Finally, the ultimate in the symbols of victory: God shall wipe away all tears from their eyes--the persecutions had ended, the tribulations were over. Here the visions and scenes all merge into one company, the victorious church of Christ. John T. Hinds Commentary On Revelation 8SECTION FOUR OF FIRST FOUR Rev_8:1-12THE SEVENTH SEAL OPENED Revelation 8:1-2 Revelation 8:1 ---And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour.—When the preceding seals were opened there was an immediate disclosing of the things they contained, but in this there is a brief silence before the scenes begin to appear. Commentators offer various explanations of what is represented by the half-hour silence, but the text gives no hint why such delay occurred before the things of the seal were made known. Often there is a brief, impressive calm before the storm in material elements. So this short silence in heaven between breaking the seal and appear­ance of its visions may have been intended only to emphasize the storms that would break loose when the four restraining angels no longer held back the destructive winds mentioned in Revelation 7:1-3. Revelation 8:2 ---And I saw the seven angels that stand before God; and there were given unto them seven trumpets.—All the events revealed by the sounding of the seven trumpets come under the seventh seal, else there would be no disclosures at all by that seal. The acts of worship described in verses 3-5 are only preliminary to the sounding of the trumpets, as verse 6 indi­cates. This demands the view that events of the seventh seal did not end till the sounding of the seventh trumpet; or, that the seventh seal extends to the end of the world. All we know about these angels is that they were some that stood ‘‘ before God.” Probably the only reason for seven is the fact that there were seven trumpets to be sounded. If more than one was needed, then naturally there would be seven. It is not stated by whom the trumpets were given to the angels, but, as they “ stand before God,” it would be a reasonable presumption to say that God gave them. It was by his authority, of course, that they were to sound themA VISION Revelation 8:3-6 Revelation 8:3 ---And another angel came and stood over the altar, having a golden censer;—The verses of this paragraph present a vision of worship after the manner of the Jewish tabernacle service, which is declared to be a figure of the “ true tabernacle.” (Hebrews 8:2 Hebrews 9:1-11.) Therefore this was an appropriate way to represent a worship scene, and would be understood by all because they were familiar with that method of worship. Christians who knew the typical nature of Jewish worship would not be sur­prised when John described this pictorial scene in heaven. There was the brazen altar of sacrifice in the outer court, and the golden altar of incense in the holy place of the tabernacle over against (in front of) the mercy seat in the most holy place. Incense was offered in the holy place at the golden altar, but the fire was obtained from the brazen altar. (Leviticus 16:12-13.) Revelation 8:3 ---and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.—All along in the visions John saw God upon the throne in heaven. The golden altar which he saw in this vision was before the throne; hence, no doubt that the vision was in heaven. (See also Revelation 4:1.) In Revelation 5:6 the golden bowls of incense were said to be “ the prayers of the saints,” probably meaning that incense typically represented prayer. In the text above is a similar worship scene, but it is said the angel should “ add it” unto the prayers of all saints. Perhaps the idea is that incense was symbolically represented as bearing their prayers up to God. The thought in both passages is substantially the same. While the priests were inside the temple burning incense, the people were outside praying. (Luke 1:9-10.) Hence, appropriately the incense was repre­sented as prayer or as bearing the prayers up to God. Revelation 8:4 ---And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’ s hand.—Here it is said that the incense went up “ with” the prayers of the saints, but the margin says “ for” the prayers. This will harmonize better with the words in Revelation 5:8, and show that incense is an emblem of prayer. In the seventh chapter we have the sealing of the servants of God, after which the four angels were to let loose the destructive winds which would hurt the earth. These referred to the terrible disasters that would occur when the first four trumpets would sound. This vision of the saints’ prayers ascending to God evidently means that they were pleading for mercy and help to sustain them in such fearful times as were about to come upon them. At least the vision was designed to encourage the saints to perseverance in prayer as a means of preserving their faith. The evident general purpose of all these visions was not only to warn the saints of dangers that had to be met, but also to prepare them for successfully meeting any difficulties that might come to them. Revelation 8:5 ---And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth:—Here the .censer, but no incense, was filled with fire from the brazen altar and the angel cast it upon the earth. “ Much incense”— many prayers—had been offered to God, but in spite of all of them the destructive powers represented by the four winds had to come. This is here symbolized by casting the coals of fire upon the earth. Revelation 8:5 ---and there followed thunders, and voices, and lightnings, and an earthquake.—Casting down the coals of fire indicated fearful judgments that were to fall upon the earth, which, as viewed in these symbols, was limited to that part controlled by the Roman Empire at that time. The disturbances in the material elements here mentioned mean that these judgments in the form of commotions, destruction, and bloodshed were doing their deadly work. They are symbols which are more fully described in the visions of the first four trumpets in the following verses. They are not to be taken literally, but there is no reason why the word “ prayers” here should not be thus understood. Again we have evidence that literal expressions may be used as a part of a description which, in the main, is symbolical. Revelation 8:6 ---And the seven angels that had the seven trumpets pre­pared themselves to sound.— Trumpets were used to give warning or announce some events. (Joshua 6:16; Joe 2:1 Joe 2:15; 1 Corinthians 15:52.) The silence of verse 1 had ended, the coals of fire had been thrown upon the earth and the angels pre­pared to sound. As each trumpet was sounded there appeared before John the vision of dreadful disasters. What do these pictures represent ? Who were primarily affected by them ? Here again the expositor stands on treacherous ground, and should move with special care and caution. Having already accepted the view that Revelation portrays the history of the church from the time John saw the visions, including also the nations with which it came in contact, we are forced to say that these trumpet visions referred to the church and the Ro­man Empire. Constantine placed imperial approval upon the church— Rome and Christianity were allied. During the reign of Theodosius, A.D. 381-395, Christianity triumphed and Paganism was de­stroyed. Gibbon says: “ The zeal of the emperors was excited to vindicate their own honor, and that of the Deity: and the temples of the Roman world were subverted, about sixty years after the conversion of Constantine.” (Decline and Fall, Vol. Ill, p. 131.) It was between the endorsement of Christianity by Constantine and the destruction of Paganism that the seal­ing of the servants of God was in progress, as mentioned in chapter seven. After the destruction of Paganism in the Ro­man Empire, the next important period in her history ended with the fall of the empire itself in A.D. 476. The view of several commentators is that the visions that appear at the sounding of the first four trumpets refer to the destructive pow­ers which accomplished that end. This not only seems the most plausible, but harmonizes best with the general principle of interpretation that both the church and Rome must be included in any view that is correct. Therefore the four outstanding pow­ers that came against the Roman Empire after the death of Theodosius, A.D. 396, must be the ones signified by the four symbolic trumpets. OF THE FIRST TRUMPETRev_8:7 Revelation 8:7 ---And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth:—This was what John saw and heard in the vision; finding what it symbolizes is another matter. Hail and fire are evidently used to indicate punishment or destructive forces, fire probably mean­ing lightning when joined with hail. Referring to the plagues in Egypt (Exodus 9:23), the Psalmist said: “ He gave over their cattle also to the hail, and their flocks to hot thunderbolts.” (Psalms 78:48.) See also Psalms 105:32. Any devastating, withering, or destroying power that came against Rome would fulfill the signification of these words. John saw the hail and fire mingled with blood, which doubtless means that the two elements would produce bloodshed, the whole scene representing destructive warfare, bringing dreadful punishment and loss of life to the empire. This is indicated by these combined ele­ments being cast upon the earth which meant the Roman world. (Luke 2:1.) Revelation 8:7 ---and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.—On this language two important questions present them­selves: (1) What is meant by “ the third part” ? (2) Are any of these words to be taken literally? Confessedly both are diffi­cult questions. A failure satisfactorily to answer them, how­ever, will not affect our duty to God, nor make it necessary to change the general plan of interpreting this book. The visions must apply to the Roman Empire in the period indicated, even if we cannot certainly find the exact thing signified by every term used. We have already found that passages of general symbolic significance may contain both figurative and literal expressions. A splendid example, already mentioned, is Psalms 80:8-11. The words “ vine,” “ plantedst,” “ root,” and “ boughs” are all figurative. But “ Egypt,” “ nations,” “ sea” (Mediterra­nean), and “ river” (Euphrates) are all very literal. In Jeremiah 3:6 the harlotry of backsliding Israel is figurative, but “ high mountains” and “ green trees” where their idol altars were placed are literal. Hence, the words “ trees” and “ grass” in this vision can be applied either figuratively or literally according to what the facts may require. Commentators vary greatly in their views of what is signi­fied by the expression “ third part.” Only two applications of it seem worthy of consideration. One is that it signifies an indefinite but “ large amount” ; the other, that the word “ earth” means the Roman Empire, and the third part means practically one-third of the empire. In either case it is not neces­sary to say it means exactly one-third. The expression “ third part,” however, is used literally as signifying a part of the whole. It seems a natural view to say that the expression means one-third of the Roman Empire, and that as each of the four trumpets is sounded, one-third of some particular part of the empire was affected by the destructive power indicated in the vision. As already shown the four destructive powers to be let loose at the sounding of the first four trumpets must come between A.D. 396 and the end of the Roman Empire, A.D. 476. Of the expositors consulted three (Elliott, Barnes, and Johnson) hold the view that the Gothic invasion, under Alaric, in the first part of the fifth century is signified by the first trumpet vision. This application of the language seems to have all the probabilities in its favor and is therefore accepted as correct. The leading features of Alaric’ s invasions may be gathered from chapters 30 and 31 of Gibbon’ s Decline and Fall of the Roman Empire. They are as follows: In 403 Alaric was defeated by a Roman general and retired from Italy. In 408 he laid siege to Rome the first time when, according to Gibbon, “ that unfortunate city gradually experienced the dis­tress of scarcity, and at length the horrid calamities of famine” and “ many thousands of the inhabitants of Rome expired in their houses, or in the streets, for want of sustenance.” The miseries of famine were aggravated by pestilential disease. This siege was raised by the payment of an enormous and hu­miliating ransom. In 409 Alaric again attacked the city by capturing the source of supplies, by which he forced the ac­ceptance of his demand for a new emperor. In 410 by his third and final siege the city was taken, buildings plundered and burned, both men and women inhumanly tortured and murdered till the streets were filled with dead bodies. After six days the Gothic army evacuated the city, and a few days later Alaric, their leader, was dead. Surely such destruction of life and property would be fit­tingly represented by the symbols of hail, fire, and blood. The word “ trees” is sometimes used symbolically to represent men. (2 Kings 19:21-23; Daniel 4:20-22.) Grass also may represent people.(Isaiah 40:7.) Probably trees, because of their height, indicate rulers, leaders, and those of prominence, while grass would mean the common people. As rulers, mili­tary leaders, and the people suffered, the vision fits the facts, if trees and grass are understood symbolically. A “ third part” of the trees would signify that not all the rulers were relieved of their position; all the people, however, felt the effect of the siege. If trees and grass are to be taken literally, the symbol still finds fulfillment; for the invasion of such a devastating army produces just that kind of results. An invading force that could overrun a country which had subdued and civilized a large part of mankind, sack its capital city which had stood for more than eleven hundred years, and carry away its richest treasures was undoubtedly strong enough to leave the country as if swept by devastating fires. The Gothic blow staggered the Roman Empire, but did not end it. In 412 Adolphus, Alaric’ s brother- in-law and successor, concluded a treaty of peace with Rome. He says that at first he aspired “ to obliterate the name of Rome” and gain immortal fame as “ the founder of a new empire” ; but deciding that the Goths were incapable of sus­taining a well-constituted government, he determined to “ re­store and maintain the prosperity of the Roman Empire.” (De­cline and Fall, Vol. Ill, p. 295.) OF THE SECOND TRUMPETRev_8:8-9 Revelation 8:8 ---And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;— The sounding of the sec­ond trumpet was the signal for the second vision to appear, indicating a second power that would contribute to the down­fall of pagan Rome. The words “ as it were” show that it was not a real mountain, but appeared as one to John. It was burning with fire— probably volcanic— and when cast into the sea gave it the appearance of blood. Here it may be observed, as under the first trumpet, the “ third part” of the sea may mean a large part, not exactly one-third. Since the picture could not represent the casting of a real mountain into the sea, the word must be used symbolically. In that sense it means “ kingdom.” (Isaiah 2:2-3; Jeremiah 51:24-25; Daniel 2:35.) If “ sea” and “ water” mean the same thing, then in a figurative sense sea means “ peoples.” (Revelation 17:15; Jeremiah 47:1-2.) Revelation 8:9 ---and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed.—If a literal burning mountain were cast into the sea, the natural result would be that fish and other sea animals would be killed and ships would be destroyed. While John saw all this in a vision, it must signify something else. The things represented, however, must be suggested by the things seen in the picture. The whole scene is one of carnage, bloodshed, and destruction. The burning of ships would indicate the destruction of maritime commerce and national protection. With the destruction of ships would go the lives of those who manned them. Placing this destruction on the sea instead of land, as in the first trumpet, shows that the attack on Rome would come from the sea; that is, the struggle would be in the waters near that part of the empire. The “ third part” means not all would be destroyed, but a large part would. In harmony with the line of interpretation of the expositors already mentioned, it is very probable that the vision of the second trumpet was fulfilled in the invasion of the Vandals under Genseric. If the explanation of the first trumpet is cor­rect, this scourge of the empire came at the proper time. Some­thing must be its fulfillment and nothing else seems more ap­propriate. Concerning Genseric, Gibbon says that in “ the destruction of the Roman Empire” his name “ has deserved an equal rank with the names of Alaric and Attila.” (Decline and Fall, Vol. Ill, p. 370.) In A.D. 429 he began his conquest in Africa, which ended in A.D. 439 when Carthage was taken. This whole province was lost to the empire. Speaking of Genseric’ s ambition Gibbon says “ he cast his eyes towards the sea; he resolved to create a naval power,” which resolve he carried into effect, and the “ fleets that issued from the ports of Carthage claimed the empire of the Mediterranean.” In due time he cast anchor at the mouth of the Tiber, advanced from the port of Ostia to the gates of the city of Rome. The resuits, in part, are thus described by Gibbon: “ But Rome and its inhabitants were delivered to the licentiousness of the Van­dals and Moors, whose blind passions revenged the injuries of Carthage. The pillage lasted fourteen days and nights; and all that yet remained of public or private wealth, or sacred or profane treasure, was diligently transported to the vessels of Genseric." This occurred in A.D. 455, and three years later the Roman emperor had prepared a navy of “ three hundred large galleys, with an adequate proportion of trans­ports and smaller vessels." By a surprise attack by the Van­dals the Romans were defeated, “ many of their ships were sunk, or taken, or burnt; and the preparations of three years were destroyed in a single day." (Decline and Fall, Vol. Ill,p. 482.) The significant thing here is that the attack upon the western part of the empire was from the sea. A fact that does suitably correspond with the vision John saw. OF THE THIRD TRUMPETRev_8:10-11 Rev 8:10 ---And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters;—Surely there must be some significance in the change of place where the events occurred. Under the first trumpet it was on the earth, under the second on the sea, and this on the rivers and fountains of waters. This difference could not be a matter of chance. The thing John saw in the vision was a great burning star falling upon the third part of rivers and foun­tains. It is generally understood, and correctly, that the star refers to a ruler, prince, or person of rank. (Revelation 1:20; Numbers 24:17.) Whoever is here represented by this star, he was to bring a destructive power against the Roman Empire. One- third of the rivers and fountains in the western part of that empire were to become bitter and cause many to die. Coming like a flaming meteor would indicate the suddenness with which his work would begin or be accomplished. Since earth, sea, and rivers were three different parts or places in the empire, there is no special reason why they should not be used in their natural sense, for we have already seen that symbolic scenes may have in them both figurative and literal language. Even if these words should be applied symbolically to the people rather than the literal places, it would still be true that these places were the theaters where these events were to occur. They had to occur somewhere. Revelation 8:11 ---and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.—We should not forget that the “ third part” does not have to mean that exact amount, but may stand for a considerable part of the population that might suffer from an invasion coming by way of the rivers. The term “ wormwood” is defined by the text itself as meaning “ bitter,” and indicates an extreme kind of suffering. The meteoric leader would become as destructive in his work as the wormwood would be deadly to those who drank it. If the two preceding trumpets have been correctly inter­preted, then the third trumpet should find its fulfillment in the attacks made against Rome by Attila, whose career ex­tended from A.D. 433 to A.D. 453. The history shows that Genseric and Attila were contemporary part of the time. Gen- seric, however, began about five years earlier than Attila ; hence, takes the lead in point of time, although Attila’ s invasion of Italy came about three years before the sack of the city by Genseric in A.D. 455. Gibbon says that “ in the reign of Attila, the Huns again became the terror of the world,” and that Attila “ alternately insulted and invaded the East and the West, and urged the rapid downfall of the Roman Empire.” The facts here gleaned from Gibbon are found in the Decline and Fall oj the Empire, chapters 34 and 35. Attila was marvelously successful in gaining ascendancy over neighboring peoples and is said to have been able to bring into the field an army of some five to seven hundred thousand soldiers. As a military leader he was a star of the first magnitude. Gibbon further says that Attila considered himself the recipient of “ celestial favor” and “ as­serted his divine and indefensible claim to the dominion of the earth.” Quite an appropriate view to harmonize with a burn­ing star falling “ from heaven.” The last few years his oper­ations were upon the river— frontiers leading to Italy; confla­grations and enormous bloodshed followed in his path. In the spring of 452 he is said to have set forth to conquer Italy. Before reaching Rome the emperor and senate sent a commis­sion to meet him to obtain a treaty of peace. The deliverance of Italy was purchased at an immense ransom, and Attila de­parted, recrossed the Danube, and soon died. Thus ended the career of one who was considered the “ scourge of God.” If his work was not what was intended by the third trumpet vi­sion, nothing else seems more probable. It is certain, at least, that something was intended. No harm can be done to the text or the plan of salvation by pointing out the similarity be­tween his work and the vision. OF THE FOURTH TRUMPETRev_8:12 Rev 8:12 ---And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars;—John here sees one-third of the sun, moon, and stars smitten. Naturally this would represent some dire calamities that would affect the people in a certain part of the Roman Empire. Some understand the heavenly bodies to rep­resent rulers, princes, and others in authority as being hurled from their positions. Possibly such events are involved in the calamities indicated, but they are not necessarily the fulfillment of the vision. Darkening of these luminaries may only indicate the gloom that disasters would bring regardless of the nature of them. Revelation 8:12 ---that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.—The light was not completely blotted out; or, if so, only for a time. This implies that either some dim light continued to shine or the light would come back. Here, as suggested before, the third part may indicate only a con­siderable period of time or part of the time mentioned. An exact one-third is hardly probable. If the three preceding in­terpretations are correct, the fourth trumpet vision found ful­fillment in some devastating power that came against the Roman Empire, the same western division affected by the preceding powers. According to historians the Western Empire ended in A.D. 476. In the last half of the century the most of the Western Empire was controlled by barbarians and the emperors at Rome were only such in name. The rule was exercised by a patrician, the officer of highest military rank. In 476 the soldiers under Odoacer mutinied and ousted Augustulus, the young emperor, from the throne, and offered submission to Zeno, emperor at Constantinople. The former glory of both emperor and senate was gone, and Odoacer by authority of the Eastern emperor ruled Italy as patrician for fourteen years. (Decline and Fall, Vol. Ill, p. 512.) So ended the Western Empire; the rulers lost their power, yet enough was left to show the light had not been completely extinguished; or, if so, it would be restored by another and different kind of ruler in the city of Rome. It should never be forgotten that in all the calamities that befell pagan Rome there was an indirect effect upon the church. The overthrow of pagan rulers naturally gave re­ligious teachers more influence, with the consequent result that the Bible was gradually taken from the people, and spiritual darkness began to spread. This in time led to the inauguration of a new spiritual ruler in the imperial city who, with the title of Pope, claims to be the universal father of the church. SECTION FIVE OF THE FIFTH AND SIXTH Rev 8: 13 to 9: 21THE WOE Rev_8:13 Rev 8:13 ---And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice,—The King James Version has “ angel” instead of “ eagle.” This is a question of textual criticism which it is unnecessary to give here. The true facts may be derived from either one. Angels have been the usual agents through whom announcements have been made in the visions; but an eagle in the symbol may be the appropriate emblem to proclaim the coming woes. Its cry may have been especially significant for the purpose. The word “ woe” sets the last three trumpets off in a separate class from the four preceding. Revelation 8:13 ---Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.— Doubtless the “ earth” as John understood it was the Roman Empire. The woes promised then would affect those who dwelt in some part of that empire. Of course all classes, saints and sinners, would be affected more or less. The general results can be seen, though we may not always be able to find definitely what particular thing may be designated by every feature of the vision. Of course the preceding trumpets signified “ woes” too, but these three indicated some that were distinctly different. Verse 1 Revelation Chapter EightRegarding Revelation 8:1. With the first verse of this chapter, one reaches a watershed in the interpretation of Revelation, a moment of decision, that affects the understanding of all that follows. This verse is the pivot upon which the whole interpretation turns, making the problem of its interpretation probably the most important in the whole book. Once the wrong view ofRevelation 8:1 is established in the interpreter's understanding, it is impossible for the exegesis of subsequent chapters to be correct; and most of the systems of interpreting Revelation are wrong because this verse was either ignored or misunderstood. Observe the verse itself. And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. (Revelation 8:1) In these brief words, we have all that pertains to the opening of the seventh seal. The half hour of silence does not either include or introduce the seven trumpets, or anything else. Since the sixth seal brought a vision of the Second Advent and final judgment, followed by a special vision of the safety and felicity of the saints (Revelation 7), not only while they are enduring sufferings and tribulations, but also through the final judgment into heaven itself, the most natural question of the soul is, "What will it be like in heaven?" The Scriptural answer to that question is this half hour of silence. It is not revealed. There is not a word in the whole Bible that actually portrays the events following the judgment of the last day, "the day of the Lord." Even the marvelous two chapters which conclude this prophecy reveal nothing of the events that are to take place afterwards. John himself said, "It is not yet made manifest what we shall be" (1 John 3:2), a statement which is parallel with the thought here. A moment later, we shall note some of the important corollaries that derive from this interpretation; but first, we shall give the interpretation of this verse as found in the writings of others: It is a silence of fearful apprehension.[1] The silence is transitional.[2]It introduces a new series of symbols (the trumpets).[3] It may be a breathing space in the narrative.[4] It is a dread suspense in anticipation of events to follow.[5] All heaven breathlessly awaits the final act of divine judgment.[6] It is a brilliant device for deepening the suspense.[7] It begins a new series of visions, the trumpets.[8] It represents a broken or interrupted whole.[9]The vast majority of commentators hold views similar to those cited here; and the net result of such an interpretation is that of making the trumpets a vision of events coming subsequently and in sequence to the six seals. This we believe to be incorrect. That half hour of silence is a terminus reaching all the way to eternity and summing up all that had been revealed by the opening of the six seals, which disclosed conditions of the whole period between the two Advents of Christ. This understanding of the silence forces the conclusion that whatever else may be revealed in Revelation covers identically the same time period as that covered by the opening of the six seals. A number of scholars discerned this exceedingly important truth: Revelation 6:11 is clearly a reference to the final judgment ... the half hour silence is the full content of the seventh seal ... the end, after the judgment, is pictured by the silence. This shuts out the possibility of the trumpets and bowls being pictures of historical events subsequent to the seals ... They present different aspects of the same time period as the seals.[10] Each new series of visions (trumpets and bowls) both recapitulates and develops the theme already stated in what has gone before.[11] It is noteworthy that both the seals and the trumpets bring us to the end (Revelation 6:17 Revelation 11:15); and this requires us to recognize some measure of recapitulation, when the narrative backs up and recovers the same ground.[12] He (John) has in mind at this point to double back and present more material.[13] The successive visions (the seals) are paralleled in the trumpets.[14] The arrangement of the trumpets is parallel to that of the seals.[15] Man cannot yet know all of God's plans (comment on the silence).[16]Others could be cited, but these are enough to show that the interpretation advocated here is by no means unique. This view of the half hour of silence as the totality of the seventh seal stresses the importance of the seventh seal. Roberson objected that such a view, "Does not give the same significance to the seventh seal which the reader is entitled to expect";[17] but this objection is removed by the view of it as a withholding of any prophecy at all regarding the afterlife, thus making the seventh seal one of the most important and significant things in the whole prophecy. No other solution is adequate. This confirms the view of the sixth seal as a picture of the final judgment, and clears up the wonderment of many regarding no mention of the end in the seventh seal; but the end has already happened! The silence regards the time after the end, and God is silent with reference to that. Plummer also noted this: The events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate supplementary vision. The silence is typical of the eternal peace of heaven, the ineffable bliss of which it is impossible for mortals to comprehend, and which is, therefore, symbolized by silence.[18]The crucial importance of Rev 8:1 requires our study of it to be as thorough as possible. It is the key to our conviction that the prophecy of Revelation is a series of sections, each ending in the final judgment, and all of them therefore parallel and having reference to the same extended time period between the two Advents of Christ, and each of them recapitulating from different viewpoints the events regarding all the world of both believers and unbelievers, with specific references to both classes again and again. This understanding of Revelation dates back many years with this writer, and it was delightfully exciting to discover, far later, the able defense of this view by William Hendriksen. Before glancing at Hendriksen's argument, the reason why this interpretation came about is significant. In the Old Testament Joseph interpreted the parallel dreams of Pharaoh regarding the seven fat cattle devoured by the seven lean cattle, and the seven good ears of corn consumed by the seven blasted ears which followed them; and the answer God gave to Joseph was, "The dream of Pharaoh is one" (Genesis 41:25). There are far more resemblances in the various series of visions in this prophecy than there were in Pharaoh's two strange dreams; and this fact long ago led this student to the conclusion that, in a sense, all seven of these sections in Revelation are one. A summary of Hendriksen's very extensive presentation of this view is:[19]The book consists of seven sections, running parallel, and spanning the whole dispensation between the first and second coming of Christ. Each ends in the judgment day. Both the first trumpet and the first bowl affect the earth (Revelation 8:7 Revelation 16:2); the second trumpet and the second bowl affect the sea; the third trumpet and the third bowl affect the rivers; the fourth in both series refers to the sun. This type of correspondence in the series is extensive, including the divisions into groups of four and three, etc. The same themes appear in all sections: the bliss of the redeemed, the destruction of Christ's enemies, the judgment of the wicked, divine judgments upon men, trials and persecutions of the church, etc. Even the interludes are similarly constructed. The seven churches addressed at the beginning constitute somewhat of an overture for the whole production; and they suggest a sevenfold division of the whole prophecy. The same promises are repeated in all sections. God shall wipe away all tears appears inRevelation 7:17, and in Revelation 21:4. Many other similarities and resemblances will be pointed out in the notes on the text throughout. The acceptance of the above interpretation does not mean that no specific events in history are prophesied; for it is our conviction that many such things are included, although most of them may not be restricted to specific dates nor limited to any single fulfillment. The fulfillment of the wars and famines under the six seals, for example, has been repeated in many fulfillments throughout history, and will doubtless be fulfilled again and again in the future. [1] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 551. [2] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 153. [3] W. S. Thompson, Comments on Revelation (Memphis, Texas: Southern Church Publications, 1957), p. 87. [4] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 40. [5] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 269. [6] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 646. [7] Martin Kiddle, The Revelation of St. John, The Moffatt New Testament Commentary, p. 144. [8] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 119. [9] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 53. [10] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), pp. 44-47. [11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 106. [12] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 121. [13] Vernard Eller, The Most Revealing Book in the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 104. [14] Ralph Earle, op. cit., p. 555. [15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1079. [16] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 632. [17] Charles H. Roberson, op. cit., p. 52. [18] A. Plummer, The Pulpit Commentary, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 229. [19] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), pp. 23,25, 26,28, and 139. Verse 2 SECTION II(Revelation 8:2 to Revelation 11:19) And I saw the seven angels that stand before God; and there was given unto them seven trumpets. (Revelation 8:2) The pageantry here did not take place during the silence, but after it. "Revelation 2-6 are a preface to the vision of the trumpets."[20]Seven angels that stand before God ... It is natural that many should understand these as the seven archangels, and Barclay named them (not from the Bible, of course, but from Tobit): "Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel.[21] Only one archangel is mentioned in the Bible, Michael; and it seems logical to conclude that there could be only one archangel, the one of highest authority. See more on this in my Commentary on Jude, p. 534. Barclay also thought that "this verse is out of place, due to some copyist's error";[22] but such views come from a failure to see this little paragraph as a fitting introduction to the trumpet judgments. There were given unto them seven trumpets ... "The reason for only seven angels being mentioned is that there were just seven trumpets to be sounded."[23] The usual view of this place, which is rejected here, is that "the seventh seal becomes the seven trumpets."[24] This series of judgments is new, but it covers the same time period as the seven seals; and there is here a significant difference. Whereas the first four judgments under the seals derived from the sins of people, the first four in the series of the trumpets are the result of what appears to be supernatural intervention. "The trumpets are structured over the same pattern as that of the seals,"[25] "but the judgments under the seals were natural, ordinary occurrences; the supernatural is added here."[26] The trumpet is often mentioned in Scripture in connection with the last things. See 1 Corinthians 15:50 ff and 1 Thessalonians 4:16. [20] A. Plummer, op. cit., p. 230,231. [21] William Barclay, op. cit., p. 41. [22] Ibid., p. 38. [23] John T. Hinds, op. cit., p. 118. [24] Ralph Earle, op. cit., p. 552. [25] Vernard Eller, op. cit., p. 107. [26] Esther Ohstad, Courage for Today, Hope for Tomorrow (Minneapolis, Minnesota: Augsburg Publishing House, 1973), p. 38. Verse 3 And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.Revelation 8:3-6 seems to connect the prayers of the saints with the trumpet judgments; and, in a sense, "it is these prayers that set the judgments in motion."[27]Over the altar ... All speculations about where, exactly, this altar is located, and whether or not it is the same as the one mentioned in Revelation 6:9, "are uncalled for."[28] This prophecy does not present any diagram of the heavenly scene which John saw. Any altar is a place where prayers and sacrifices are offered. Having a golden censer ... In Revelation 8:5, it is stated that the angel "taketh the censer," and some writers have expressed wonder as to how he could take it when he already had it; but such quibbles are due to not recognizing the nature of these visions, which "are surrealistic, rather than rational and logically consistent."[29]Much incense that he should add it to the prayers of the saints ... We are sure that Beckwith is wrong in supposing that this offering of incense added by the angel to the prayers of the saints was "to add efficacy to the prayers of all Christians."[30] No! The role of an angel does not consist in making the prayers of saints acceptable to God. The mediatorial role of angels does not find a place in New Testament theology.[31]There is only one mediator between God and man, Jesus our Lord (1 Timothy 2:5). The angel here did not produce the incense; it was given to him. "Therefore, the angel is not here represented as giving efficacy to prayers."[32] There is no support whatever here for the mediation either of angels or dead saints. Hendriksen thought the incense given to the angel might "represent our Saviour's intercession in heaven for the redeemed";[33] and it also might signify the service which angels perform for those who shall be the heirs of salvation (Hebrews 1:14). The important truth here is the fact that the prayers of God's people enter into the purpose of God in the forthcoming judgments. [27] Leon Morris, op. cit., p. 120. [28] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 269. [29] George Eldon Ladd, op. cit., p. 124. [30] Isbon T. Beckwith, op. cit., p. 270. [31] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 182. [32] A. Plummer, op. cit., p. 231. [33] William Hendriksen, op. cit., p. 142. Verse 4 And the smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand.Smoke of the incense ... prayers ... went up before God ... The prayers were heard, and God's response was at once evident in the sending of judgments upon the earth, symbolized by the casting of fire upon it by the angel with the censer. "The judgments of the wicked, which follow in the trumpet visions constitute the answer to the saints' prayers."[34]ENDNOTE: [34] A. Plummer, op. cit., p. 232. Verse 5 And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake.Filled it with fire, and cast it upon the earth ... "This is the main symbolical act."[35] It shows that God's judgments upon the earth are definitely connected with the prayers of his saints. The most powerful influence on earth is that of prayer; and there are no significant events of earth that do not sustain some relationship to Christian prayers, whether observable by people or not. "This casting of fire also symbolizes that God's judgments are about to descend upon earth."[36] "The earth here means the entire earth,"[37] and does not mean the land as distinguish from the sea; hence, all the judgments that follow are the answer to prayers. What are the real master powers behind the world, and what are the deeper secrets of our destiny? Here is the astounding answer: the prayers of the saints and the fire of God.[38][35] R. C. H. Lenski, op. cit., p. 271. [36] A. Plummer, op. cit., p. 232. [37] James D. Strauss, op. cit. p. 129. [38] Leon Morris, op. cit., p. 121. Verse 6 And the seven angels that had the seven trumpets prepared themselves to sound.This verse begins the trumpet judgments, and it should be noted that all of them are tempered with mercy, only "the third part" of affected things being involved. "The mercy is greater than the judgment."[39] This is another particular in which the trumpet judgments parallel that of the seals, in which only "the fourth" part was hurt or destroyed. A big difference is that the seal judgments were ordinary events; these are supernatural and represent the direct intervention of God in the progress of the natural order of creation. There is clearly here an echo of the primeval curse upon Adam and his posterity in Genesis 3:17-19, when God intervened to reduce the desirability of the natural environment "for Adam's sake"; and these judgments show that God is still doing the same thing, and, presumably, for precisely the same reason, "for Adam's sake." It was for the spiritual advantage of man that the curse came upon the ground for Adam's sake, and it must be that the continuing adjustment of human environment by the Father is also for the purpose of making it a little easier for people to set their minds upon the things eternal "The first four of these involve natural catastrophes; the last three fall directly upon men."[40] This motif of four and three appears repeatedly in this prophecy. "This fresh series of disasters does not advance matters any further than the previous seal-series."[41] All of the things in both series concern the life of people in the present dispensation. Referring the judgments to the so-called "Great Tribulation" is a mistake. "The tribulation began with the Cross and resurrection and continues until the end of time."[42]The judgments in this and the following chapter do not need to be identified with any particular time or event. Their fulfillment is multiple and continuous throughout history. As Pieters said: I know them. Have we not ourselves twice, in 1914-1918, and again in 1939-1945, seen the bottomless pit opened, and the heavens darkened by the swarms of evil things that issued from it? Has not the thunder of two hundred million hellish horsemen shaken the earth in our day?[43]The same thing, of course, may be said of countless natural disasters occurring almost every week everywhere on earth. These verses enable people to connect all such disasters with the will of God; and yet God's purpose is benign. The Lord cursed the ground for Adam's sake; and the great floods, earthquakes, droughts, volcanoes, etc., all these visitations, are for the same purpose, that evil men may learn repentance and be saved. All such things are depicted, not literally, but symbolically in the trumpet series. [39] J. R. Dummelow, op. cit., p. 1080. [40] George Eldon Ladd, op. cit.. p. 126. [41] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 403. [42] Douglas Ezell, op. cit., p. 47. [43] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1934), p. 130. Verse 7 And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.These first four trumpets are given very briefly, but the last three are presented more extensively. "All of them reveal the active involvement of God in bringing judgment upon a wicked world."[44] Many scholars mention the plagues of Egypt in connection with these, but "the resemblance is only general."[45] The sounding of the first four trumpets results in disaster falling upon the earth, salt water, fresh water, and the sky. "They are God's judgment upon human sin and are intended to lead men to repentance."[46] "Everything is injured by sin, and nature itself cries out against man and thus appeals to God."[47]Hail ... fire ... blood ... cast upon the earth ... Neither hail nor blood can actually "burn up" anything. Such expressions are merely to show the violent and destructive nature of the things foretold. The language is clearly figurative. Some have supposed that these symbolize wars, bloodshed, violence, and social upheavals; but the clear distinction between these first four trumpet visions of judgments upon earth, sea, rivers ,and atmosphere and the three trumpet "woes" directly against "men" seems to say that the first four are not against people directly; although, of course, whatever affects the environment necessarily affects people also. For this reason, we interpret the first four trumpets as the perpetual equivalent of the primeval curse upon the earth "for Adam's sake." God does not intend for the sinful race of man to find any earthly situation altogether cozy and comfortable. In the progression of history, less and less of the earth remains habitable. The great dust bowl of the 1930's in Oklahoma is a tiny example of how the elements themselves are at times hostile "to the land." Look at the damage visible to the eye all over the world, which has been thus destroyed. The deserts, the badlands, the fertile valleys destroyed by soil erosion, etc., are a few examples. The interlocking and conjunctive nature of the first four trumpet judgments should be noted. They are presented almost simultaneously in a brief six verses, indicating that all four work together, and suggesting that their effect should be understood collectively, all of them working hand in hand to produce a more hostile environment for man in the physical creation that surrounds him. Forest fires, droughts, swamps, rampaging rivers, ice storms, hurricanes, tornadoes, and all such natural disasters have indeed "burnt up" a third of the earth, and the damage is still being done. All of it is God's response to the wickedness of man; but wicked men also contribute to the progressive damage, as indicated in the final three trumpets. Third part of the trees, and all green grass ... The denuding of the earth of a significant part of its forests is an astonishing and spectacular feature of a third of the earth this very day. Travelers in Korea and other oriental countries cannot fail to be impressed with this feature of the landscape; and even in America today, where are the mighty forests? Let any man ask the price of 1,000 board-feet of white pine or black walnut, and he will suddenly be aware that the trumpet of God still sounds over the trees. All the green grass ... This is best understood to mean, "All the grass in the one third of the earth mentioned."[48] All these disasters coming upon the land are under the control of God and are limited. Only a minor part of the earth can be affected by such things. Some have called Revelation the Book of Doom; but it is the opposite of that. It is the book which reveals the Father's limitation and restraint of the doom which already had come when man rebelled against his Creator. [44] Robert H. Mounce, op. cit., p. 184. [45] A. Plummer, op. cit., p. 232. [46] G. B. Caird, op. cit., p. 112. [47] James William Russell, op. cit., p. 633. [48] Leon Morris, op. cit., p. 123. Verse 8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed.The second judgment falls upon the sea. It is foolish to suppose that John is here merely making imaginative use of the imagery derived from volcanoes, etc. This language goes far beyond any natural phenomenon ever heard of. A literal picture of what is described here is impossible. A third of the ocean turned to blood, and yet two thirds of earth's shipping still remaining active upon it, is an impossible conception. A third of the ships destroyed, and a third of the creatures in the sea destroyed - the preterists point to certain great naval battles of history; but in truth, no single event of all history could possibly fulfill so terrible a prophecy as this; and yet such interpreters seem to be correct in the view that great maritime disasters are here suggested. Any particular one? No. It would be an exercise in futility to fasten an identity with this trumpet judgment upon any one of them, except as an example. As an example, we cite the wreck of the great Spanish Armada in 1588, not by a naval battle, but by a great storm, which preserved England from subjection to the regressive tyranny of Spain, and led to the first Thanksgiving Day ever observed in the English-speaking world, and from which our own Thanksgiving Day customs are derived. This is only an example of many maritime disasters, nor may we suppose for an instant that John consciously foretold this. It may be objected that John's language here cannot be reconciled with such an event; but we ask, what event could be? Furthermore, any naval captain of the Spanish Armada would most likely have agreed that "a burning mountain" had been cast into the sea! The destruction depicted in this vision may not be confined to any one time or locality. The trumpets do not follow the seals in a chronological sequence, but, "Both are being fulfilled side by side in the same epoch."[49] That epoch, of course, is our own. We continue to be amazed at the exhaustive efforts of commentators to find parallels of this in the plagues of Egypt; but absolutely nothing in those judgments is worthy to be compared with these. Therefore, like Lenski, "We do not stress the resemblance of these judgments to those plagues."[50]We cannot leave this prophecy of the "burning mountain" cast into the sea without citing the only literal historical fulfillment of it that is known; and, even in this, the sea did not become blood. On August 27,1883, the 2,623-foot mountain Krakatoa in the Sunda strait of Indonesia literally exploded, burned up completely, and was cast into the sea, the waters where the mountain stood having been 1,000 feet deep ever since.[51]Following this event, atmospheric waves girdled the earth seven times; tidal waves are thought to have destroyed a million lives; some tidal waves reached England, more than 11,000 miles away; and the explosion was actually heard at Bangkok at a distance of 3,000 miles! Thus, within the memory of a few people who have just died, we still have the evidence that the trumpet of God still sounds above the waters of the sea. Of course, we do not think that John prophesied this, nor any other particular disaster; but he surely conveyed the revelation that includes all such things; nor should we for an instant suppose that great maritime disasters belong to the past alone. How inadequate and limited are the interpretations of these prophecies which confine them to obscure events in the history of a single nation some sixteen centuries, or more, in the past! Lenski, and many other respected commentators, applied these two verses (Revelation 8:8-9) to, "Destructive religious delusion, not the old paganism, but a new delusion which will not accept the gospel."[52] While this fits our own age well enough, it appears to us that it is more fittingly applied to the judgments of the trumpet woes. We cannot get away from the inference in these first four trumpets that the judgments do not fall upon people directly, but upon land, sea, river and air. Providential intervention in human environment is meant. "All of these four judgments show that the sin of man can and does adversely affect the rest of creation, which reacts disastrously upon man's own life."[53][49] A. Plummer, op. cit., p. 234. [50] R. C. H. Lenski, op. cit., p. 278. [51] Encyclopedia Britannica, 1961 edition, Vol. 13, p. 499. [52] R. C. H. Lenski, op. cit., p. 279. [53] F. F. Bruce, op. cit., p. 647. Verse 10 And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters; and the name of the star is called Wormwood: and the third part of the waters became wormwood: and many men died of the waters, because they were made bitter.The third angel sounded ... Moffatt thought that this part of Revelation came "from Iranian or Mandaean eschatology,"[54] but scholars will continue to fail in their search for the meaning of the New Testament in the writings and folklore of paganism. There fell from heaven a great star ... Who was he? There are as many answers as there are writers. He has been identified as: the devil, Lucifer, Atilla the Hun, Pelagius, Origen (Luther's opinion), Arius, or Pope Gregory the Great! The futurists think of their antichrist.[55] The simple truth is that this angel is not identifiable with any individual, evil person. "Wormwood, symbolical of bitter sorrow (Lamentations 3:19), is the name of this star (Revelation 8:11)."[56]Upon rivers and fountains ... How can the waters of rivers and fountains turn into bitter sorrow for people? Ask any one who ever depended upon wells or fountains that dried up, or who ever survived any great flood of a mighty river. The river which once was life and joy to people became their defeat and their execution. What river? Any one of hundreds all over the world. The rivers of China are a good example of this. The Yangtze Chiang, the Yellow river, also known as the Hwang-ho, and others, cross the mainland of China, descending from the great Tibetan plateau and bearing incredible loads of sediment, the Yangtze Chiang alone depositing over a billion tons of sediment a year[57]and cause incredible flood damages at uncertain intervals. The beds of the rivers are continually being built up by the great sediment load, until finally, the great river strikes out in a new direction, changing course radically, and traversing the most populated area in the world, with the result of the loss of millions of lives and untold property damage. Such floods have been the recurring curse of the Chinese mainland for countless centuries. But this situation is worldwide. There is nothing new in such recurring calamities; never a day passes without news media reference to such things in one part of the world or another; what is revealed in these trumpet visions is that such things are not "mere accidents of nature." Moreover, they are restrained. Only a minor part of the earth will suffer such things. "The newspapers tell you all about such things,"[58] except that they are God's warnings that people should repent and turn to God. "Four thousand years of recorded history tell of man's repeated failure to avoid the destructiveness of floods."[59] Why? A star named Wormwood has fallen upon the rivers and fountains of earth. Who can deny it? Some expositors rely upon a spiritual interpretation of these judgments. For example, Hough wrote: When men turn to wickedness, they tamper with something far more profound than they know. A power comes from above to ruin the very waters upon which the wicked depend for the life they are misusing.[60]Such a view is true, of course; but we believe that something more tangible is meant. This turn of earth's waters into bitterness is the opposite of the Old Testament event of making the bitter waters of Marah sweet (Exodus 15:25). When people tire of drinking earth's waters made bitter, may they turn to Christ who is able to make the bitter waters sweet. The reaction of rebellious minds against these judgments should be noted. Some have spoken sarcastically of God's "killing off large numbers as an object lesson to survivors," and seem to be resentful; but Caird effectively answered such objections thus: The question mark which death sets over human existence is just as great whether they die soon or late, alone or in company, violently or in their beds. All men must die; and their ultimate destiny is not determined either by the moment or the manner of their death.[61][54] James Moffatt, op. cit., p. 405. [55] R. C. H. Lenski, op. cit., p. 281. [56] William Hendriksen, op. cit., p. 144. [57] Encyclopedia Britannica, 1961 edition, Vol. 23, p. 875. [58] William Hendriksen, op. cit., p. 144. [59] Encyclopedia Britannica, 1961 edition, Vol. 9, p. 385. [60] Lynn Harold Hough, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 429. [61] G. B. Caird, op. cit., p. 113. Verse 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.This is impossible of any literal understanding. If only a third part of the sun was stricken, it could not prevent the two thirds from shining all the time; so the judgment is against the things which are seen in the sky. This probably stands for heavenly intervention in the atmospheric area of man's environment. Lenski quoted someone's complaint that the apostle "either forgot or ignored the fact that he has already cleared the heavens of the stars (Revelation 6:13)!"[62] But that is only one of a thousand difficulties encountered by an interpretation that makes these various series of visions (seals, trumpets, and bowls) to be sequential, consecutive, or concerned with successive events. Each series is independent and parallel with reference to the others. Third part ... This is repeated five times in this verse, emphasizing the limitation God has placed upon atmospheric disasters, the limitation being for man's benefit. The purpose of their being permitted at all, and even sent upon the earth, is benign and merciful, having the purpose or design of leading to man's repentance. What kind of disasters are meant here? Such things as violent weather, radical changes of climate due to sunspots or shifting of the jet stream, and many other changes harmful to man are meant. But do not people know all about such things, claiming to predict the weather and nearly everything else? In a sense, maybe, this is true; but look at exactly this type of change which destroyed the Indian civilization in Frijoles Canyon, an event of quite recent historical times; and there are many other examples of environmental changes that have wrecked whole civilizations. As for man's being able to predict such things accurately, it is a vain delusion. Not even the daily weather predictions are in any sense accurate. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 8:2. The events of the seventh seal will include several verses, for there are seven angels involved in the events and all that transpires in connection with them is what was revealed when the seventh seal was broken. The angels were given each a trumpet but they will not all be used in the same series. Four of them will sound one after the other, then will come a halt after which the remaining three will sound. (See verse 13.) Doubtless the first four angels correspond with the four that were holding the four winds that were to bring consternation upon the persecutors of God's people, which is the reason why the seven angels are divided into separate groups, four and three. Comments by Foy E. WallaceVerse 2."And I saw the seven angels which stood before God; and to them were given seven trumpets."--Revelation 8:2.The angels were the announcers; the trumpets the signals for what had been announced to begin. It followed the vision of "the day of wrath" in the sixth seal, and was a further vision of judgments, of things "shortly" to come to pass, which had been set forth in the six preceding seals. The trumpets of the seventh seal were the signals to proceed to the accomplishment of that which the seals signified. Revelation 8:3. Incense is a symbol of prayer, and while the judgments of God against the persecutors were preparing, the faithful servants of God were engaged in their devotions to Him. That is why the incense and prayer are combined in this verse. Comments by Foy E. WallaceVerse 3."Another angel came and stood at the altar having a golden censer; and there was given unto him much incense that he should offer it with prayers of all the saints upon the golden altar before the throne"--Revelation 8:3.The altar was a place of sacrifice; the throne was a mercy seat. The angel stood at the altar before the throne to join with those who prayed. The angel offered much incense . . . with the prayers of all the saints--This more than usual incense had a significance-- the additional incense was because of the prayers of all the saints in contrast with the prayers of only those saints which were under the altar--of chapter six. It was added to the prayers of the great multitude of chapter 7, in behalf of the comparatively few souls of saints under the altar. This superadded prayer in which the angel joined was the same in character and purpose with the prayer of the martyrs in Revelation 6:9, for the Lord to "avenge" their blood. The martyrs had been told to rest, or wait, until the time (see Revelation 6:9-10). The time was about to be signaled, the prayer was about to be answered, joined by all the saints, superadded by the angel; that for which they were to be avenged, for which they were told to wait, was about to be done--it was ready to be executed. Revelation 8:4. The odor of incense was pleasing to God in the days when such services were required (Exodus 30; Leviticus 16:12-13). and likewise the prayers of faithful servants in the Christian Dispensation are acceptable (1 Peter 3:12). Comments by Foy E. WallaceVerse 4."The smoke of the incense which came up with prayers of the saints ascended up before God, out of the angel's hand"--Revelation 8:4.The smoke ascended in acknowledgment of the prayers being heard, recognized and received at the throne. The incense ascended to God out of the angel's hand, which was the sign that the answer to the prayers of all the saints, joined with the cry of the souls under the altar, would be forthcoming. Revelation 8:5. Filled it with fire off the altar. In the Mosaic system the priest obtained the fire from the brazen altar with which to burn the incense. The angel followed the same pattern in the symbolical performance, except that after having used some fire for the burning of incense before the golden altar, he got some more fire which he put in the censer (a portable fumigator) and cast it into the earth. This aroused voices like the sound of thun-derings which were the complaints of the foes of truth at the prospect of God's judgment about to come upon them. So mighty and widespread were these murmurings that John likened them to an earthquake. Revelation 8:6. The half hour silence is about to end and the four winds are about to be released; the first four angels with trumpets are about to sound. Comments by Foy E. WallaceVerses 5-6."The angel took the censer and filled it with the fire of the altar and cast it into the earth: and there were voices, thunderings, lightnings and an earthquake"--Revelation 8:5.The same fire that consumed the incense would speedily destroy the enemies of the saints, and the apostate city of Jerusalem, and the temple of Judaism. The fire-filled censer was cast into the earth.As previously shown "the earth" signified the place of the persecuting powers. The censer filled with the fire of the altar was "cast into the earth" as an act to cause explosion --and the result was symbolized by voices, thunderings, lightning and an earthquake. This was the fourfold sign of the judgments ready to come, gathering as a storm approaches with thunderings, and the earthquake signified the shaking of persecuting powers. The four angels and four trumpets were four signs that these events were about to break in fury. "And the seven angels which had the seven trumpets prepared themselves to sound"--Revelation 8:6.The procession of events was ready to begin. Revelation 8:7. It should be remembered through verse 12 that the plagues symbolized represent the reverses that came upon the Roman Empire which finally resulted in the downfall of the government. The items mentioned arc figurative or symbolic, but they are worded as if literal calamities were being imposed. That is because in a book where certain facts of an immaterial character are predicted in symbols, the events have to be reported as if they were happening literally. Thus we have a hail and electrical storm that causes bloodshed and scorching of much of the vegetation. Comments by Foy E. WallaceVerse 7.THE OF THE SEVEN (Revelation 8:7 to Revelation 9:21)When the silence of the seventh seal ended, seven angels stood ready, with seven trumpets, to signal the commencement of the series of judgments, woes and plagues. The descriptive language employed in the revelation of these trumpet signals and woes was parallel in character and substance with Luke's record of the startling signs and the astronomical terrors which the Lord told the disciples would be fulfilled before that generation passed away. (Luke 21:25-26) There is no way to dissociate the record of Matthew and Luke foretelling the destruction of Jerusalem from the visions of Revelation. The earth smitten--(the first trumpet)--Revelation 8:7."The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up."1. The hail, fire, blood, cast upon earth. These descriptions were symbols of devastation. The earth, as in previous signs, denoted the place of the powers (Ezra 1:2), and here applies to the Jewish powers (Romans 9:28), as the comparison with the records of Matthew and Luke have verified. It is the trumpet of devastation on the land of the Jews, and of judgments on the land beast, the Jewish persecutors. 2. The trees and green grass. These symbols signified that the plague of devastation affected the earth and all that was naturally of it, or the total destruction of that part of the nations represented by the Jewish powers. The meaning of a third part was based on the three woes, one part for each woe of devastation. Revelation 8:8. The judgments of God against the Empire continue as thy second angel sounds his trumpet. Great mountain burning signifies the downfall of some unit of the government. Cast into the sea symbolizes the people (represented by the sea) as feeling the effects of this political downfall. Sea became blood signifies that much bloodshed was suffered among the people caused by the internal disturbances. Revelation 8:9. All of this is figurative because the literal sea and its vessels of traffic were unharmed by the political confusion. But it gives a picture of what did occur, and in stating an exact percentage as dying we will understand that a great portion suffered but the government was not exterminated. Comments by Foy E. WallaceVerses 8-9.The sea smitten--(the second trumpet)--Revelation 8:8-9."And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed."1. The burning mountain. The mountain was used to signify a powerful monarchy, as in Amos 4:1 --and the mountain burning with fire in this symbol signified that the powers which hindered the church were seething in the fury of preparation for attack and destruction. The same imagery is used of Israel's powerful enemies in Isaiah 40:1; Isaiah 41:5. In this vision of the tribulations which were so soon to overwhelm the church, the burning mountain symbolized the lust of war, and it was descriptive of the Roman and Jewish persecuting powers. 2. The mountain cast into the sea. The great burning mountain was seen in the vision as being cast into the sea. The Roman emperor was symbolized as the beast of the sea and was represented as coming up out of the sea: and this symbol evidently signifies that the government which would wage this war against the church would be the empire and its tributary powers. 3. The smitten sea. As earth referred to the Jewish powers in the land of the Jews, the sea signified the Roman powers. The smitten sea meant the destruction of the power of the sea beast--the Roman persecutors ceasing to make war against the church. The creatures of the sea died and the ships were destroyed; all of which were symbolic descriptions of the broken powers of persecution. Revelation 8:10. No change in the general drama takes place, but some special incident is predicted to affect the people unfavorably. A star in symbolical language denotes some leader, and he is here likened to a meteor that. falls to the earth, selecting as its landing place the rivers and fountains of water. That is attacking a vital portion of a country because of the necessity of water. Revelation 8:11. The name of this star was Wormwood. That is from the Greek word , which Thayer defines, "wormwood, absinthe." Webster's -definition of the word is as follows: "A green alcoholic liquor containing oils of wormwood and anise, and other aromatics. Its continued use causes nervous derangement." It is no wonder, then, that many men died of the waters. Verse 10-11.The rivers smitten--(the third trumpet)--Revelation 8:10-11."And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter."1. A great star from heaven. The falling star, as in Matthew 24:29, Mark 13:25 and Luke 21:25, represented the downfall of authorities and rulers of the persecuting governments-- falling as it were a burning lamp, or torch, as a spent meteor of the heaven, falling from their former power and dominion. The same imagery was in Isaiah's description of the fall of the Babylonian rulers; the constellations were used as the symbols of their positions, and the same figures of speech were used by the prophet as metaphors of the darkness that settled over the empire in the destruction of ancient Babylon. "The stars of heaven and the constellations thereof shall not give. their light: the sun shall be darkened . . . and the moon shall not cause her light to shine . . . and I will punish the world for their evil and the wicked for their iniquities." (Isaiah 13:10-11) The Babylonian "world" and its rulers were the objects of the punishment in this passage. The same familiar symbols are employed by Jesus in the records of Matthew, Mark and Luke, and by John in the visions of Revelation, foretelling the ruin of Jerusalem, the doom of Judaism and the downfall of their rulers. 2. And it fell upon rivers, fountains of waters: The smitten rivers are the representations of the drying up of the source of the existing powers. The fountain is the source of a stream; the river is the channel of its flow. When the persecuting powers were smitten the fountain of waters dried up, and the river of their power ceased to carry the evil flow. 3. The waters became wormwood and; many died because they were made bitter. Wormwood was the name of a plant, distinguished for intense bitterness, and used to denote anything offensive and nauseous. The use of it to designate either food or water was a sign of extreme suffering. In this connection the name of the falling star was called Wormwood, for the bitter effects accompanying the downfall of the powers here symbolized, which attended the siege and destruction of Jerusalem. It was so revolting that even the mental picture of the physical putrification turns to nausea, the bitterness of which only wormwood could signify. Matthew's record says "for then shall be great tribulation such as was not since the beginning of the world to this time, no, nor ever shall be." (Matthew 24:21) Mark's record reads: "For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be." (Mark 13:19) Luke tersely says: "For there shall be great distress in the land and wrath upon this people." (Luke 21:23) Revelation 8:12. Third part is commented upon at verse 9. This angel gave a sound that resulted in throwing all the luminaries out of order, pitching the country into a state of semi-darkness. It was another shake-up among the leaders of the empire. Revelation 8:13. The things which happened to the country, when the four winds were turned loose or when the angels sounded, seemed bad enough if that was to be the end of the troubles. But it was not, for there came another angel flying through the midst of heaven, which denotes that he came into the region of the political heavens of the Roman Empire. He pronounced a triple woe on the people to come when the remaining three angels sound their trumpets. Let us bear in mind that we are still reading of things that were revealed when the seventh seal was broken. Comments by Foy E. WallaceVerses 12-13.The sun smitten--(the fourth trumpet)--Revelation 8:12-13."And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!"1. The sun, moon and stars: The blackout of the sun, the moon, and the stars, the darkness of the day and even the denseness of the night are the signs of the stark distress and pall of gloom descriptive of the fourth stroke of the trumpets, in the darkness that settled over the Jewish state and nation. The four trumpets have sounded a cycle of judgments, land, sea, rivers and luminaries, a complete sphere of symbols, envisioning descending distress and tribulation, suffering and sorrow, in signs comparable to the calamities of the seals in the symbols of earthquakes, famine, pestilence and carnage. All of these visions announced with profound proclamations of the trumpet symbols that the time of these terrors was at hand. 2. Angel flying midst heaven: Here is an angel differing from all others of the visions before this scene. This flying angel was the imagery of the eagle, and flying "in the midst of heaven," was symbolic of a swift messenger of warning to the existing powers of the quickly coming calamities. 3. Saying with a loud voice. The voice of this angel was loud, not in sound, but in meaning--a great voice, a portentous message of immediate importance, revealing its imperative character. The angelic voice vibrated with the intonations of woe--"woe, woe, woe"--in awful refrain to enhance the gravity of the pronouncements. 4. Other voices . . . yet to come. It was "by reason" of three trumpet pronouncements to follow that the flying angel called his woes. The fearful plagues of the four trumpets that had sounded were only a start in the succeeding terrors. The "other voices" were the messages of the angels of the remaining trumpets "yet to come," which was the "reason" for the flying eagle of woe. In the series of seven trumpets, four had sounded, three remained. The woes of "the other voices" of the three angels and trumpets "yet to sound," in their respective turns, held forebodings "to the inhabiters of the earth" beyond all that had been theretofore depicted. The "inhabiters of the earth," does not mean all the people in the world. The "earth" has been defined as the place of the powers to which reference is made and is limited by such reference. Accordingly it sometimes denotes the place of the Jewish powers only, but in other instances both the Jewish and the Roman powers, as the context of the attending signs and pronouncements show. Until now the visions have surrounded Jerusalem, Judaism and the Jews, and the seals and trumpets have revealed and signaled the events that betoken the "end of the world" to them-the Jewish world-the destruction of their state. This is undoubtedly the significance of the expression "end of the world" in Matthew 24:3. On this point Mark records that four of the disciples (Peter, James, John and Andrew) asked Jesus privately, "Tell us, when shall these things be? And what shall be the sign when all these things shall be fulfilled" (Mark 13:3-4). In the threefold account of the same event, the end of the Jewish world, and the attending signs, Matthew, Mark and Luke join in saying the generation to whom he was speaking should not pass "till all these things be fulfilled" (Matthew 24:34); and "till all these things be done" (Mark 13:30); and "till all be fulfilled" (Luke 21:32). It is noteworthy that the three inspired narrators emphasize all the things set forth in the signs would reach their fulfillment in that generation. Matthew lends even greater force to the already unequivocal statements by his statement in Luke 23:33, "Verily, I say unto you, all these things shall come upon this generation." By no manner of means can such forthright language be circumvented. Men may talk and write about it but they can neither write nor talk around it. It is so with the opening of the seals and the sounding of the trumpets, the relation to the destruction of Jerusalem, the demolition of the temple, the downfall of Judaism, and the end of the Jewish state is too evident to be controverted. With the "loud voice" of the flying angel, therefore, alerting the "inhabiters of the earth," the Jewish world, to the crescendo of woes in the "other voices" of the trumpets of the three angels "yet to come"--the vision increases in the forebodings of what was characterized as "men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken." (Luke 21:26) In the grim contemplation of eventualities the hearts of men would fail. And of those very indescribable occurrences, in the successive events connected with the siege and desolation of Jerusalem, there is indisputable evidence to sustain their historicity. John T. Hinds Commentary On Revelation 9 THE OF THE FIFTH TRUMPETRev_9:1-12 Rev 9:1 ---And the fifth angel sounded, and I saw a star from heaven fallen unto the earth: and there was given to him the key of the pit of the abyss.—The language of Rev 8:13 shows an evident division between the first four trumpets and the last three. How long a period intervened between the fourth and fifth is not indicated in the text. Only historical facts can give any light on that. We have already found that a star indicates a person of rank or distinction. The star had already fallen (had been cast down) when John saw it. “ From heaven” would indicate that the person represented probably claimed divine honors. The pronoun “ him” shows that a person is meant. The “ abyss” means the abode of Satan and evil spirits. (Revelation 20:1-3.) The “ key” given him indicates his power to turn loose the multitude of evil workers described in the following verses. Revelation 9:2 ---And he opened the pit of the abyss; and there went up a smoke out of the pit, as the smoke of a great furnace ; and the sun and the air were darkened by reason of the smoke of the pit.—There poured out of the open pit smoke as if com­ing from a furnace. Such a smoke would darken the sun in the section where it spread. This emblem indicated some evil influence coming directly or indirectly from Satan. Prob­ably referred to false teaching which would darken the minds of men. Revelation 9:3 ---And out of the smoke came forth locusts upon the earth; and power was given them, as the scorpions of the earth have power.—There is nothing in verses 1 and 2 to indicate either time or place for the fulfillment of the vision. The word “ locusts” is the first significant term. John saw them upon the earth; hence, they must represent a host of men bent on some evil work. The description of the locusts (verses 7-11) will not allow them to be understood literally. In the eighth plague of Egypt the locusts came from the east— that is, from Arabia. (Exodus 10:12-15.) This, doubtless, indicates that the hosts they represent would come from that part of the world, and would strike its blow against the Eastern Empire, the capital of which was Constantinople. If so, the fallen star was Mahomet, and the vision was fulfilled in the rise and spread of Mahometanism. This is the view of several ex­positors, and is accepted here as the view that best accords with all the facts. Since the Roman Empire was divided into Western and Eastern, the fall of the Western in 476 left the Eastern standing. Against this the Mahometans came in the first part of the seventh century. The history, then, if the facts fit the vision, will justify the application to them. The sting of the scorpion is extremely painful, indicating the ter­rible damage and distress to be accomplished by the powers they represent. Revelation 9:4 ---And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their fore­heads.—Real locusts would destroy grass, vegetation, and leaves. Those John saw were forbidden to damage vegetation; hence, they were symbolical of something else. Regarding the inva­sion of Syria (A.D. 632), Abubeker, the successor of Mahomet, said: “ Destroy no palm trees, nor burn any fields of corn. Cut down no fruit trees.” (Decline and Fall, Vol. 5, p. 189.) This is another significant item in helping to identify the Mahometan scourge as the fulfillment of this emblem. Hurting men on earth is a feature that must be taken literally, as there is no other apparent way to understand it. Another proof that in symbolical passages some things may be understood literally. Seal on forehead indicates a convert— one who receives a doc­trine in the mind. The command not to hurt such shows that the vision refers to a religious conflict. The text does not sav who gave the command to hurt only those not sealed. If from Satan, then it could mean those who would not accept Mahomet as a prophet of God, which he claimed to be. His converts would be considered as having God’ s seal on their foreheads. It seems improbable that the leader of such a host would have respected the true people of God. Revelation 9:5 ---And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man.—This does not mean that no individuals would be killed; wars of invasion do not usually result that way. But the purpose was not to kill, but to convert men to the so-called prophet. Killing would have defeated that purpose with those destroyed. They were to be tormented with ills comparable to the stings of scorpions. This was clearly the nature of the Mahometan scourge. It is not credible that such a torment as here described would last only five literal months— 150 days. Hence, the prophetic day, according to Ezekiel 4:6, is probably meant. That means a day stands for a year, and the torment would last 150 years. Expositors are not agreed on the date when this period of time began, but this is an immaterial point since we know that about this time (seventh century) the followers of Mahomet started out to make the world submit to the Koran. Revelation 9:6 ---And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them.— This language indicates that the torment was to be so terrible that men would desire death as a release, but would not find it. Revelation 9:7 ---And the shapes of the locusts were like unto horses pre­pared for war; and upon their heads as it were crowns like unto gold, and their faces were as men’ s faces.— This is how the locusts appeared to John— what he saw in the vision. Horses prepared for war would indicate warfare, and probably cavalry in the main. Such seems to have been the Mahometan method of war. The words “ as it were” show that what they wore on their heads were neither crowns nor gold, but only what looked like crowns made of gold. If the Mahometans are represented by this symbol, their yellow turbans would fill the demand for this part of the picture. Faces like men must be in contrast with the faces of women. The essential difference is that men's faces grow beards. As the Arabians wore beards, this feature of the symbol would also fit them. Revelation 9:8 ---And they had hair as the hair of women, and their teeth were as the teeth of lions.—The women wore long hair. (1 Corinthians 11:15.) As a fulfillment of this some refer to the Ara­bian poem, “ Antar,” from which Elliott (Vol. I, p. 438) quotes as follows: “ He adjusted himself properly, twirled his whiskers, and folded up his hair under his turban, drawing it from off his shoulders.” Teeth like those of lions indicate the fierceness with which they wrould prosecute their operations. That the Arabians wrere fierce and unmerciful in forcing submission to Mahometan teaching is perfectly evident from their history. This char­acteristic is manifested in their actions more than any other feature of the Mahometan soldier. It would be nothing against this interpretation if some feature in the symbol found no like­ness in the thing represented; for in all figurative language only similarity is necessary to justify the comparison, not like­ness in everything. This is true of parables, metaphors, or other figures. Hence, it could be true in these symbols as well. Revelation 9:9 ---And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots, of many horses rushing to war.—The locusts had breastplates that looked like iron. This would indicate the strong protec­tion they would have against their enemies. Mahomet said to his soldiers: “ God hath given you coats of mail to defend you in your wars.” The sound of the wings of the locusts seemed to John as the onrushing of war chariots. Doubtless this was a fair representation of the way that the Arabian cavalry made their charges. To say the least, there are too many similarities between the locusts and the Arabian soldiers to deny that they may be the ones indicated by the symbol. Revelation 9:10 ---And they have tails like unto scorpions, and stings; and in their tails is their power to hurt men five months.—See notes on verse 3. As the sting of the scorpion’ s tail would be intensely painful, so the torment inflicted by the Mahometan army would be fearful torture. On the five months see notes on verse 5. It does not mean that this false religious system would last only 150 years, but that the torment would continue that long. The history of the Mahometan scourge harmonizes with that fact. Revelation 9:11 ---They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek tongue he hath the name Apollyon.—The king over the locusts is said to have been the angel (messenger) of the abyss. If the applica­tion to the Mahometan scourge is correct, the king or leader was first Mahomet and then his successors, the Caliphs. But the real leader was Satan himself who inspires and influences men in all evil. These Hebrew and Greek words both mean destroyer, a term which accurately describes the work of Satan. On the word “ abyss” see notes on verse 1. Revelation 9:12 ---The first Woe is past: behold, there come yet two Woes hereafter.—This verse simply announces the interval between the first and second woes, but gives no hint as to the time limit — the beginning or ending of either. Some further facts should be observed here, if the symbol is correctly applied to the Mahometan uprising. Note the fol­lowing : 1. As collected from various sources these items give the general history of the movement. Mahomet was born about A.D. 570, and in due time became one of the most effective false teachers known to the world. He began his preaching privately in A.D. 609, and his public work in 612. In 632 the Saracens left Arabia to begin their work in forcing the world to accept the Koran; in 634 the city of Damascus was taken; Jerusalem fell to them in 637, and Alexandria in Egypt in 640. Elliott (Vol. I, p. 449) says that in ten years, 634 to 644, the Caliph had reduced 36,000 cities or castles to obedience, destroying 4,000 churches, and built 1,400 mosques for the wor­ship of Mahomet. Twice, 675 and 716, they besieged Constan­tinople, but were repulsed each time; in 762 their capital was moved from Damascus to Bagdad on the Tigris River, and was called “ the city of peace." From this time, says Gibbon (Vol. V, p. 300), “ War was no longer the passion of the Saracens." A.D. 609, 612, and 632 are all suggested dates to begin the 150-year period. If 612, the time that Mahomet began public preaching, be taken, the period ended with the founding of Bag­dad, when war ceased as their passion. This is as probable as any, and fits this feature of the symbol. 2. If it be contended that Mahometanism fails as an unques­tionable fulfillment of the symbol, the fact remains that some­thing in that general period of the world must be its fulfillment. To say the least, the Mahometan effort to subvert the whole world to the worship of the prophet may be the thing repre­sented. This false religion came into existence at the right time, swept the nations like a raging forest fire, and forced hundreds of thousands into submission. It would be remarkably strange if it were not included in a book of prophetic symbols touching the welfare of the church. OF THE SIXTH TRUMPETRev_9:13-21 Rev 9:13 ---And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God,—In the temple the golden altar was the altar of incense before the veil. (Exodus 40:26.) See notes on 8: 2, 3. John sees this in heaven where God was seated upon his throne. (Revelation 4:1-2.) Revelation 9:14 ---one saying to the sixth angel that had the trumpet, Loose the four angels that are bound at the great river Euphrates.— Since there is no vision intervening between the fifth and sixth trumpets, it is safe to presume that the fulfillment of the sixth vision was probably in the east also, and it will be found after the events pictured in the fifth trumpet vision. It is unneces­sary even to mention the conflicting views of expositors on this verse. As the word “ angels” means messengers— agents through whom something is accomplished— and these four had been held in check for a time, it is evident that the command here means to release them for the accomplishment of what was designed. It seems wholly incredible that such a vision should not represent some great historical movement. If ap­plying the fifth trumpet vision to Mahometanism was correct, then this doubtless refers to the Turkish power. A comparison of the vision with facts of history will make this apparent. Four “ angels” here are called four “ winds” in 7: 1. See Hebrews 1:7. Since the power referred to was to operate on earth, it is most natural to understand “ Euphrates” as applied literally and meaning the well-known river of the name east of Palestine. We have already learned that words may be used literally in pas­sages of general symbolic character; an example already noted is Psalms 80:8, “ Thou broughtest a vine out of Egypt.” Vine is figurative; Egypt is literal. Gibbon says that one of the greatest Turkish princes reigned in the eastern provinces of Persia one thousand years after the birth of Christ. For about a half century these people operated east of the Euphrates, accepting the Mahometan religion, and were finally authorized by the Caliph to cross the river to wage a war in defense of that religion. This explains “ bound” and “ loosed” in verses 14 and 15. Commentators have had much difficulty in explaining who and what the “ four angels” signify. The language implies that all four were turned loose at the same time. This does not harmonize with the view of some that the four divisions of the Turkish Empire were meant, for the reason that this divi­sion did not occur till A.D. 1092, which was some thirty years after the Turks had crossed the Euphrates on the mission des­ignated. Probably the simplest solution is this: As the four quarters of the earth mean the whole, completeness or fullness, so the four angels would indicate the full power, which God would allow to be turned loose against the Eastern Roman Em­pire. This at least is in harmony with historical facts, which is much in its favor. Revelation 9:15 ---And the four angels were loosed, that had been pre­pared for the hour and day and month and year, that they should kill the third part of men.—The time of restraint be­fore crossing the river was the time of preparation for the work. This preparation was complete when the Mahometan Caliph invested the Turkish leader as “ temporal lieutenant of the vicar of the prophet.’ ' (Decline and Fall, Vol. V, pp. 510-512.) This occurred in A.D. 1055. Again expositors are hopelessly at variance on the meaning of the time expressed. The popular view is the day-year theory, by which the sum total of all the times* mentioned is supposed to be the exact time from the crossing of the river to the fall of Constantinople in A.D. 1453. But the methods of calculation differ, though any of them may be made to give practically the time needed for the theory. Some use a thirty-day month and a 360-day year; others a solar year of 365% days. Some begin with the time the Turkish leader was invested with authority at Bag­dad ; others when he crossed the Euphrates. Doubtless such hairsplitting calculations are unnecessary. If the true expla­nation is that the sum total of all the times stated is the pe­riod meant, it is sufficient to know that with either of the calculations the result is substantially the time till the taking of Constantinople. But another and perhaps simpler view is this: The destruc­tive power which was to be permitted to overthrow the Eastern Empire of Rome was ready to begin at the exact time— hour, day, month, and year— that God’ s providence had determined. This view requires no exact time limit, and obviates the neces­sity of all calculations. And it does not interfere in any measure with the time factor as presented in the historical facts. The command to kill indicates that the vision represents a peculiarly destructive war. The “ third part of men” here refers to the Eastern Empire and only one-third of that part of the Roman Empire. Not exactly one-third, but a large element. The one- third indicates that the destructive work was limited— could not kill all. Revelation 9:16 ---And the number of the armies of the horsemen was twice ten thousand times ten thousand: I heard the number of them.—Literally two myriads of myriads, or 200 millions. Such an immense number— definite for indefinite— was doubtless intend­ed to indicate an enormous army. Gibbon speaks of the “ myr­iads of Turkish horse” and the blood of 130,000 Christians as “ a grateful sacrifice to the Arabian prophet.” (Vol. V, p. 512.) This shows that the Turkish army had a countless number of horsemen, and accords with the view taken of this vision. If this number indicates the result of one cam­paign, the total results over the period must have been ap­palling. Revelation 9:17 ---And thus I saw the horses in the vision, and them that sat on them, having breastplates as of fire and of hyacinth and of brimstone:—This is a description of how the horses and soldiers on them appeared to John as he beheld the vision. The breastplates appeared as if they were of fire, hyacinth, and brim­stone; that is, red, blue, and yellow. Revelation 9:17 ---and the heads of the horses are as the heads of lions; and out of their mouths proceedeth fire and smoke and brimstone.—The horses with heads that looked like lions’ heads, doubt­less, was meant to indicate the fierceness and suddenness with which the Turkish army would strike its blows. Probably the roaring of the lion would also represent the loud noise as the firearms were discharged in their battles. The firing of guns from horseback would appear to those at a distance as coming from the horses’ mouths. Here several expositors think we have a most remarkable proof that this vision refers to the Turkish power, though others think that the purpose was only to indicate that the wars in view were to be sur­passingly fiendish. The latter is possible, but the facts are so significant that the former seems more probable. It is supposed that the invention or discovery of gunpowder was in the first half of the fourteenth century. That the Turks used artillery in their siege and capture of Constantinople, A.D. 1453, is the plain statement of Gibbon. He mentions three large cannons and says that “ fourteen batteries thun­dered at once on the most accessible places,” and that one of them possibly “ discharged one hundred and thirty bul­lets.” (Vol. VI, pp. 388, 389.) Again the same author says: “ From the galleys, and the bridge, the Ottoman artillery thundered on all sides; and the camp and city, the Greeks and the Turks, were involved in a cloud of smoke which could only be dispelled by the final deliverance or destruction of the Roman Empire.” \ Revelation 9:1. It is fair to my readers to state that a number of commentators connect this chapter with Mohammed. In reasoning upon the subject some of them will mention certain things that could not have been true of any persons but the soldiers of Mohammed. But in their reasoning I note that the chief basis of their argumant is the idea that the literal characteristics of locusts and horses and soldiers. etc.. will not agree with any interpretation except to apply the predictions to Mohammed. But we are in a book of symbols where it does not count for a conclusion to rely on the literal nature of things. On the principle of "giving others the benefit of the doubt," I am sure there were many facts and truths about Mohammedanism that correspond with the language of the several verses. Yet that could truly be said of some other noted impostors who have come into the world to poison the minds of men. The scope of history is so wide that one might find incidents to correspond with various characters he would select for the comparison. Against all of the above considerations I am keeping in mind that the Lord was concerned principally with the experiences of His people in connection with the Roman Empire, and the great apostasy that was formed by the corruption of His system with its union of church and state. In view of the aforesaid remarks I shall devote my comments to the items that were and are being fulfilled by the doings of the institution of Rome. Star fall from heaven is rendered "out of heaven fallen" by The Englishman's Greek New Testament. It denotes that John saw a star (symbol for a leader among men) that was in fallen condition, not that he saw it fall. That would be true of the head of Rome; he had fallen from the spiritual purity that exists in heavenly things. Bottomless pit is from ABUS-SOS, which is explained at Luke 8:31 in the first volume of New Testament Commentary. Comments by Foy E. WallaceVerse 1.The smoke of the pit--(the fifth trumpet)--Revelation 9:1-12.1. A fallen star: I saw a star fall from heaven"--Revelation 9:1.The star, as in previous instances where the symbol is used, denoted a ruler; and heaven in this connection, as also previously shown, denoted the dominion of these powers. When Jesus said in Luke 10:18, "I beheld Satan fall as lightning from heaven," he meant the complete defeat of all the personified agents of Satan. By his fall from heaven, Jesus meant that Satan would be dethroned from his exalted dominion; and his downfall would come swiftly as lightning in the shaping conflict. When the prophet said of a Babylonian ruler, in Isaiah 14:12 --"How art thou fallen from heaven, 0 Lucifer (brilliant star), son of the morning; how art thou cut down to the ground which didst weaken the nations"--it referred to the downfall of the ruler, personified as Lucifer. The name Lucifer in the Septuagint, is translated "Star," which was represented as falling from heaven--the wicked king's exalted place of dominion. The figure is no different in this Revelation vision. The star is personified in the persecuting ruler. He was designated "a star fallen from heaven" for the wicked character that he exemplified in the descension from his exalted place of rulership to the satanic plane of a perfidious leader of impious forces. The star falling "from heaven unto the earth" merely denoted the descent of the ruler from an exalted dominion to a degenerate place of activity among the powers of men. 2. The key to the bottomless pit: "And to him was given the key to the bottomless pit"--Revelation 9:1.The "bottomless" pit is the abyss, the infernal region, the diabolical domain of the devil. This fallen star being an agent of Satan personified, he was given the "key" to the abyss of Satan, that he might unloose the woes announced by the flying angel of chapter 8:13. Revelation 9:2. We have learned that the bottomless pit is the abode of demons (usually translated "devils" in the King James Version). These demons were suffered to come into the world at one time and afflict mankind. After that period was gone it was easy to refer to such a performance as a symbol of other activities in the politico-religious world, namely, the institution in which the church and state were united. Since this great apostate organization served the interests of Satan so much, it was appropriate to represent the Roman bishop as having a joint interest with him in opposing the true servants of God. Paul verifies this conclusion in 2 Thessalonians 2:9 where he says: "Even him, whose corning is after the working of Satan with all power and signs and lying wonders." Literally we would think of smoke coining out of a place where there is a flame of fire (Luke 1 G:24), but it is used symbolically which will be developed as the chapter proceeds. Comments by Foy E. WallaceVerse 2. The smoke of the pit: "And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened - -Revelation 9:2.The pit is the infernal underworld, the dark abode of demons (Luke 8:31). Here the angel has the "key" to open it--unloose it--hence, an evil angel, in contrast with the angel with the "chain" in chapter 20, to bind. The smoke of the pit "as a furnace," similar to destruction that came upon Sodom and Gomorrah (Genesis 18:28), the smoke of a pit sending forth effects of pollution and contamination. Darkening the sun and the air: This was not the eclipse of the sun as in previous symbols, but the veiling of the sun "by reason of the smoke of the pit." Here also instead of the sun and the moon being darkened, as before, it is the sun and the air.As noted under the classification of symbols in the preview, the air is the symbol denoting the sphere of life and influence. As the blackout of the sun symbolized the dark distress that hovered over the land, the blackened air, "by reason of the smoke of the pit," signifies with the same vividity the corruption of the whole sphere of life by this figure of the complete pollution of the air by the smoke of the infernal pit. Revelation 9:3. We still have symbols but they are more definite. The smoke proves to have been a "smoke screen" that enclosed a swarm of locusts. That explained why the sun was darkened by the "smoke" in the preceding verse. It has been known many times that this insect comes in such great numbers as to have the effect of a cloud that obscures the sun. In selecting a symbol the Lord would call attention to some literal fact that would truly represent some other fact or truth that is not literal. This swarm of locusts was the clergy of Rome acting on behalf of the apostate church, otherwise called Babylon the Great. As the swarm of locusts obscured the sun so the clergy of Rome would prevent the people from having the full benefit of the "Sun of Righteousness" (Malachi 4:2). Scorpions is described by Thayer as follows: "The name of a little animal, somewhat resembling a lobster, which in warm regions [such as Hades, E.M.Z.] lurks especially in stone walls; it has a poisonous sting in its tail." Comments by Foy E. WallaceVerse 3.Locusts upon the earth: "And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power"--Revelation 9:3.In Bible times the word locust was applied as widely and as loosely, it seems, as the word worm in our various uses. But in scripture apocalypses, both Old and New, the reference is to a large and vile insect of such multiplicity and voracity as to be a dreaded source of scourge. These insects borne by the wind in swift swarms hundreds of miles were known to the people of Palestine as "burners of the land," a phrase derived from the literal meaning of "locust." It was their nature to be together, flying in vast numbers, spoiling the grain, infecting the part they did not eat, and poisoning the very air through which they swarmed. A scourge of locusts ended with the decomposition of several millions of the vile things, and resulted in pestilence that afflicted the land, with heavy death toll. (Joe 2:20) One historical example is on record as occurring 125 B.C., when the swarms were driven by strong winds into the sea, and washed back by the tide in such vast numbers as to cause a stench and a plague from which several thousand people died in the countries of Libya, Cyrene and Egypt. From the time of Moses they were the instruments of divine judgment as in Exodus 10:4-15; Deuteronomy 28:38-42; 1 Kings 8:37. The prophet Joel makes this locust the figurative instrument of fearful visitation in his vivid description of the devastating march of the Assyrian armies through the land. (Joe 2:9-11.) It is this symbolic locust, swarming from the smoke of the abyss as a scourge "upon the earth," that is employed in the vision here, to signify the woe being pronounced by the angel of the fifth trumpet upon Jerusalem and the land of the Jews. By the same symbol Joel described the invading armies of Israel"s Old Testament history (Joe 1:4-6)--a striking parallel. Unto them was given power as the scorpions of earth: The scorpion is described as a small venomous reptile (Deuteronomy 8:15) having a bladder full of poison. Its anatomical description gives it two eyes in its mid-head, and another two eyes toward its extremity; with two arms like claws, eight legs with six talons each; a long tail like a string of beads, with two stingers full of poison, which it squirts into the object of its sting. This creature is used in the scripture figuratively to denote the wicked who torment the good. (Ezekiel 2:6) Jesus used it as a figure in promising his disciples power over every evil thing or agent that Satan could employ to their hurt (Luke 10:19). In the present vision of chapter 9 the locusts from the abyss were "given" the power of the scorpions of the earth--signifying the affiliation of all the evil forces of the infernal underworld to be personified in the characters of wicked rulers. Revelation 9:4. Here we have another instance where the Lord uses a literal object to symbolize a fact that is not literal, except that He uses the symbol contrary to its usual behavior. This is not the only instance where a performance in nature is used "contrary" to its usual manner. (See Romans 11:24.) The natural thing is for the locusts to eat the very things this verse says they did not hurt. They were to hurt men only and not all of them even. Their destructive work was to be against the men which have not the seal of God in their foreheads. Such men were true servants of God and no kind of oppression could actually hurt them. But on the principle that. "evil sometimes works its own rebuke," the Lord suffers the workers of iniquity to be scourged by their own leaders. It is a historical fact that the dupes of Rome often suffer many hardships at the hands of the clergy. The writer of this paragraph knew a family in which a small son was compelled to earn money, half of which was taken from him by the clergy though his widowed mother was much in need of it. Comments by Foy E. WallaceVerse 4.Hurt not grass, green thing, tree: "And it commanded them not to hurt the grass, or the earth, neither any green thing, neither any tree, but only those men who have not the seal of God in their foreheads"--Revelation 9:4.In Revelation 8:7 the signal of the first trumpet was in the judgment against the land, symbolized by that which was in nature of it. But this first woe of chapter 9 does not have the destruction of the physical powers as its object, but the spiritual. But only those who have not the seal: The "sealed of God" were the true disciples whom the scorpion power was commanded not to hurt; and it corresponds with Luke 21:25-28, "Look up, lift up your heads, for your redemption draweth nigh." Matthew describes in Matthew 24:15-30, the escape of the disciples; and so does Luke in Luke 21:18. Revelation 9:5. Not kill them. The clergy needed to retain their dupes that they might further exploit them for their own selfish interests. Five months is a definite period of time if taken literally, but in actual history we do not find such processes as have been described being so exact in their beginning and ending. The figure refers to some particular period in the history of the apostate church when the oppression by the clergy was active to an extraordinary degree. Comments by Foy E. WallaceVerse 5.Should not kill: "And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion when it striketh a Prayer of Manasseh--Revelation 9:5.The victims were not put to death--the descriptions of the siege of Jerusalem. But tormented five months: This referred to the literal period of time for the season of locusts, from spring to autumn (May to September), but here it figuratively denoted the full time, the whole period for the effects described, designating figuratively the period of the siege. Torment as of a scorpion when he strikes man: The baneful effects of the siege on its victims had figuratively all of the sting of the scorpion's tail-sorrow, suffering, famine, pestilence, carnage, stench and putrefaction, indescribable. Vivid description of these deadly carriers of the scourge of pestilence and putrefaction are narrated in dictionaries of antiquities and historical works, such as Josephus and Pliny Revelation 9:6. Seek death and shall not find it. There are some things worse than death (Jeremiah 8:3). I once heard a lecture by a woman who had escaped from the clutches of Rome. In that lecture the speaker related the experiences of a woman who was being tortured as a result of self-inflicted wounds induced by the heresies of Rome. This victim moaned and sighed as if death at once would have been a relief. Comments by Foy E. WallaceVerse 6.Seeking death--"In those days shall men seek death, and shall not find it"--Revelation 9:6.For comparison read Luke 21:26, Matthew 24:22, and Mark 13:12; Mark 13:20 -the Lord's own predictions concerning these events. There could be no fitter application of these symbols than the tragic conditions attending the siege of Jerusalem, as described in the graphic language of Matthew, Mark and Luke. Revelation 9:7. It was fitting that these locusts were in the form resembling war horses, for the apostate institution has not hesitated at using carnal warfare for its defense whenever it was thought necessary. Crown of gold indicates both authority and wealth, and the clergy of Rome have ever been equipped with both, in order to carry out the schemes of the headquarters of the corrupt organization. Faces of men is an important identification also, because while the use of war horses is necessary in the program of Rome, it also requires the scheming trickery of human intelligence. Comments by Foy E. WallaceVerse 7.The horse-like locusts. "And the shapes of the locusts were like the shapes of horses prepared for battle"--Revelation 9:7.Shapes like horses: The composite appearance of the locusts-shape of horses for battle, heads as gold crowns, faces of men--shows this symbolism to be that of the rulers with their armies of destruction. The locusts were seen as horses "prepared for battle," as the horses in cavalry battalions. Heads as crowns: The heads of the locusts were seen as "crowns like gold" signifying that they were the armies of the Roman generals Vespasian and Titus, both of whom were given imperial crowns, in connection with their invasions of Judea and the siege of Jerusalem. Faces as faces of men: The faces of the locusts, as men, identifies the symbolism with the imperial armies invading "the holy land" as swarms of locusts. It is not a new form of apocalypse at all. The prophetic vision in Joe 1:1-6; Joe 2:1-4 was the description of the invasion of the land of Judea by the armies of the north (1:6; 2:20), as a baneful swarm of locusts, having both animal-like and humanlike forms-"The appearance of them is as the appearance of horses; and as horsemen so shall they run." These visions of Joel, and of other pre-exile prophets, foretold the fall of Jerusalem when Nebuchadnezzar, having besieged the city, shut its inhabitants within the walls, inflicting upon them all the horrors of famine, pestilence and war, eventually burning the temple and its buildings, razing the walls, and reducing the city to rubbish and ruin--all the dreadful horrors of which were depicted by both Jeremiah and Joel. As the prophet Joel's apocalypse of the invasion of locusts concerned the Jerusalem of about B. C. 600, this vision of John's apocalypse concerned the Jerusalem of A. D. 70, when Vespasian and Titus executed the imperial orders of Nero to besiege and destroy the city, the miseries of which exceeded all of its calamitous history before and after. "And when ye shall see Jerusalem compassed with armies, then know that desolation is near . . . for these be the days of vengeance, that all things which are written may be fulfilled." Luke 21:20; Luke 21:22. "For in those days shall be affliction, such as was not since the beginning of the world to this time, no, nor ever shall be." Matthew 24:22. "For in those days shall be affliction, such as was not from the beginning of the creation, which God created unto this time, neither shall be." Mark 13:19. The cumulative evidence is preponderant that John's visions encompass the invasion of Judea and the fall of Jerusalem described by Jesus in the records of Matthew, Mark and Luke. Revelation 9:8. Hair of women . . . teeth of lions; this is a very interesting combination. In 1 Corinthians 11:15 it is shown that women are expected to have long hair (that being the only distinction between the hair of women and that of men as far as the appearance is concerned.) Women are supposed to be milder and less harmful in their natural disposition. Hence when these creatures first appear they are regarded as women and thus would not be suspected as being such as needed to be avoided. But they had teeth like those of lions which indicates that they were in reality a dangerous group of creatures. That is a true picture of the clergy of Rome, including all from the pope down to the humblest priest. Comments by Foy E. WallaceVerse 8.The locust features: "And they had hair as the hair of women, and their teeth as the teeth of lions"--Revelation 9:8.The hair of women: The kind of insect forming this vision was that of the hairy species referred to in Jeremiah 51:27 as "rough caterpillars," or the "cankerworm" of the Revised Version, but is admittedly the variety of the devouring locust with a sort of bristling long hair. The comparison with the hair of women is because of the feature that draws attention, as the waving hair, the abundance of which is the woman's natural glory-- John 11:2; John 12:3; 1 Corinthians 11:14-15. It is used as a figure to impress the personality of the locust creatures of this vision. The teeth of lions: The same figure is used in Joel's vision of the army of locusts, which signified that "a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion." (Joe 1:6) It is a symbol of strength, as the frequent expression to put teeth in legislation, and is designed to personify the locusts of this vision. Revelation 9:9. A breastplate is a piece for the protection of the vital parts of the body. The apostate church stood behind its clergy and gave them all the protection necessary. Sound of their wings. The locusts have wings literally and since the symbolism is still drawn from those insects it is appropriate to mention that part of their anatomy. Yet we know it is not to be taken literally, for the rest of the verse represents them sounding like war chariots drawn by horses going into battle. Comments by Foy E. WallaceVerse 9.The locusts of war: "And they had breast plates as it were of iron"--Revelation 9:9.Breastplates of iron: The breastplate is the armor of war. Its figurative use here is sufficiently obvious, showing the symbolic locusts to be men of war, and the whole scene descriptive of the Vespasian march on Jerusalem. The locusts were seen as haberdashed with breastplates of iron, as if shielded by the Roman soldier's impenetrable coat of mail, encompassing the vital portions of the body. The figure of "iron" connected with breastplate denotes the irresistible force of the armies of invasion. Sound of wings as chariots: The whirling of myriad wings of the locusts were in sound as the wheels of bustling chariots and hustling horses racing to battle. Here again John joins Joel in the imagery of war in their respective visions of the locusts. Describing the Chaldean armies as swarms of locusts in their march on Jerusalem B.C. 584, Joel said: "The appearance of them is as the appearance of horses; and as horsemen, so shall they run. Like the noise of chariots on the tops of the mountains shall they leap . . . as a strong people set in battle array." The locust visions of Joel and John are parallel--the former describing the Old Testament war of Nebuchadnezzar on the Jews, the latter the Neroan war of A. D. 70 on Judea and Jerusalem. Joel referred to the locusts as "people set in battle array," or battle formation. John referred to the locusts as "chariots running to battle." The parallels and the applications are unmistakable. Revelation 9:10. This is the same as verses 3 and 4. Comments by Foy E. WallaceVerse 10.The Power to hurt: "And they had tails like scorpions, and their power was to hurt men five months." - -Revelation 9:10.Tails like scorpions: This is a reemphasis of verse 5 with extended detail. These were unusual locusts, showing that they were figurative, not literal. The locusts had tails like scorpions--unlike the serpent that coils and strikes with the head, the scorpion strikes with its tail. The usual length of the scorpion was about two inches, but large scorpions of the deadly species exceeded six inches. Its sting produced violent convulsions, excruciating pain and death. In this vision it symbolizes the deadly striking power of the invading army. Power to hurt five months: In verse 5 the expression is "tormented five months"; here it is "power to hurt men five months." The season of the locust was from late spring to early fall of the year, May to September in our calendar. The expression five months, being the whole season of the locust, figuratively denotes the activity of the persecuting powers through the period of tribulation without surcease. Revelation 9:11. See the remarks at verse 1 for the meaning of bottomless pit. The angel of this place would mean some outstanding character who was in partnership with the influences of that domain. The capitalized words of this verse are used by John as proper nouns, but in Bible times most names of persons had special meaning. That of the ones in this verse means "destroyer," and it is certainly an appropriate name in view of the destructive work and tendencies of the leaders of Rome. This king or angel would be either the pope or some special member of the clergy who had unusual success in controlling the others. It is noteworthy that John connects this evil arrangement with the bottomless pit which is the abode of fallen angels called demons. Comments by Foy E. WallaceVerse 11.The king of the pit: "They had a king over them which is the angel of the bottomless pit"--Revelation 9:11.A king, angel of bottomless pit: The king "over them" --over this ferocious locust army, was the angel-king of the abyss; he was Satan personified in the persecutor. As in later chapters (Revelation 12:9-12 Revelation 20:2) the dragon-beast, the old serpent, "was called the Devil, and Satan which deceiveth the whole world," the king of this army of the abyss was Satan himself, represented in the persecuting power. Undoubtedly, Paul has reference to the persecutor when in Romans 16:20 he said, "The God of peace shall bruise Satan under your feet shortly."In early chapters reference was made to the "synagogue of Satan" (Revelation 2:9); "Satan's seat" (Revelation 2:13); and the "depths of Satan" (Revelation 2:24). The epithet itself means adversary, enemy, accuser. It comports fully with the symbolism of these visions that Satan, angel-king of the abyss, should be personified by the persecutors in this vision. Abaddon, Apollyon: The Hebrew word Abaddon means "destroyer." The Greek word Apollyon means the same. The word Satan means "adversary," but in this vision the adversary was given power to destroy. Verse 9 above says the power was "given." Jesus said to Pilate: "Thou couldest have no power at all against me except it were given thee from above." (John 20:11) By reason of this power of destruction personified, the angel-king Destroyer (Abaddon-Apollyon) was so designated. It was most apropos to so entitle the impious leader of such a monstrous army of horrid creatures of the abyss, to thus liken the literal emperor of the Roman world to the figurative king of the underworld. The depths of Satan is the boldest delineation, the personification of whom code language alone could allow, as in a later chapter it was again done in the name and number of the beast. And to so label this monarch of oppression a despot; the destroyer in both of the two spoken languages-- Abaddon and Apollyon, the Hebrew and Greek--was a challenge to boldness which must have excited courage and inspired fortitude in all the suffering saints. Revelation 9:12. Two woes more is a reference to the statement of the angel in chapter 8:13, who announced that three woes more were to be pronounced against the inhabitants of the earth. One of them has been announced and two more are waiting to be sounded. Comments by Foy E. WallaceVerse 12.The woes: "One woe is past, behold there come two woes more hereafter"--Revelation 9:12.In Revelation 8:13 the flying angel announced three woes to enhance solemnity. Now, it was John speaking, not the angel, not the eagle, not one of the elders, nor one of the creatures, but John. As if to mark by count the three woes announced by the angel in Revelation 8:13, in recording tones John said: "One woe is past: and, behold there come two woes more hereafter."A retrospective comment is in order here on the meaning of the expression "third part" in the beginning of the fifth trumpet--Revelation 9:7-8 Revelation 9:10 Revelation 9:12 --finds explanation in the three woes, each announcement of the angel representing a third part of the whole realm of the woes. Revelation 9:13. The golden altar was in the first room of the tabernacle and placed by the vail that separated the second room. Just through the vail was the ark where God met with the high priest to speak to him. Hence the voice John heard was coming from the presence of God. Revelation 9:14. The voice was giving instructions to the sixth angel. The river Euphrates is a significant subject in connection with God's people. The ancient city of Babylon was situated on its banks, which was the capital of the first of the four world empires. The word "babylon" came to mean confusion and was finally applied to the great institution of the apostate church, concerning which we are now reading in our studies. It was fitting, therefore, that these four angels should be represented being located in this river. The particular events which they were to announce are not named, but the train of happenings is not interrupted. It means that the disciplinary treatment which the dupes of Rome were suffered to have come upon them was continuing. It will be well now to read the comments at 2 Thessalonians 2:11-12. There it will be seen that God sent certain judgments upon the citizens of the apostate institution, using their own people and practices as the instrument by which judgments were to be sent. That is what is going on in our chapter, and the four angels are merely some of the specific agencies within the corrupt institution for this epoch in the punishments. Comments by Foy E. WallaceVerses 13-14.The loosing of four angels--(sixth trumpet)-- Revelation 9:13-21.The symbolism of the sixth trumpet like that of the fifth, is a parallelism of imagery with Joel's vision of horsemen and chariots surging in battle. The symbolism is the same because the events envisioned are of the same character, the one pertaining to the war of the Chaldeans against the Jerusalem of Joel's era, the other to the war of the Romans against the Jerusalem of John's era. The visions carry the same import, and hence present the close similarity in the figures of horses, heads, tails, and of armor and chariots and embattled armies. The four angels: "A voice from the four horns of the golden altar which is before God . . . saying to the sixth angel which had the trumpet, saying, Loose the four angels which are bound in the great river Euphrates"--Revelation 9:13-14.A voice from four horns: The voice here is that same voice of authority "in the midst" of the throne of Rev 6:6. Not the voice of any one of the angels, creatures or beings of the scene, but the voice from within, "in the midst" of them all. It emphasizes the source of all divine revelation, from within the throne itself. Here, in the sixth trumpet vision, the voice came from the four horns of the altar-four horns, but one voice proceeding from them. There were four angels, in Revelation 7:1, "holding the four winds of the earth." The same four angels were in this scene of chapter 9, and there were four horns on the altar --a horn to convey a divine message, an order, to each of the four angels; but the one voice from the four horns signified one message--the same for all. The horns were of the altar "which was before God," so the voice from the horns was the voice of direct authority from God. The voice was not personified, as of an angel, or any representative, but was simply designated a voice of direct command from the altar "before God" to the angel of the sixth trumpet. Loose the four angels: As the voice from the altar of this scene is the same voice from within "the midst" in chapter 6, so the four angels here are the same four angels "holding the four winds of the earth" in chapter 7. The four angels there, as explained, were the imperial angels or agents holding the winds that they should not blow: that is, hindering the messengers of the gospel, preventing the spread of Christianity. A heavenly angel, referred to as another angel, countermanded the orders of the imperial angels, restraining them from the performance of their mission "to hurt the earth" by holding back the four winds --the messengers of Christ--and the four imperial angels were commanded by this angel to "hurt not the earth." Now, the voice from the altar "before God" commanded the angel of the sixth trumpet to "loose the four angels." The suspension period designated as time to "seal" or to preserve "the holy seed," the true Israel, the symbolic number of one hundred forty-four thousand, had been accomplished, and it was time for the four angels to proceed. Again, the scene was comparable to the promise to the faithful disciples of time to escape the siege of Jerusalem, and the flight from the city was described in all three records of Matthew, Mark and Luke. Josephus records that after the siege had begun for some unknown reason Vespasian withdrew his armies to such distance and for such time for the flight of the disciples from the city to the mountains to be accomplished. It is a remarkable parallel to this scene of Rev 7:1-17, where the angels of destruction were ordered to wait "till we have sealed the servants of our God," and a suspension was signified in this vision as that recorded in the accounts of Mat 24:1-51, Mark 13:1-37 and Luke 21:1-38, the fulfillment of which according to Josephus is historical. The command to "loose" these angels of destruction was in contrast with the command of Rev 7:2 which restrained, or bound them. That these four angels were bound is further evidence that they were evil angels, the angels or agents of destruction "standing on the four corners of the earth," poised to blast Jerusalem with destructive horror, and in consequence blight the earth by "holding the four winds," preventing the promulgation of the gospel to its four corners. Bound in the great river Euphrates: The Euphrates river is named in Genesis 2:13-14 as a fork of the river of Eden. Moses called it "the great river" in Genesis 15:18 and Deuteronomy 1:7. It was designated by the Lord to Moses as the eastern boundary of the Promised Land in Deuteronomy 11:24, and restated as a part of the promise to Joshua after the death of Moses (Joshua 1:4). It was the border by which David established his dominion (1 Chronicles 18:3), when he went in conquest to recover that part of Canaan lost to the savage neighbors of enemy nations. (2 Samuel 8:3) In Psalms 137:1-3 the Psalmist said that by the river Euphrates the Israelites in captivity wept. In no less than two dozen scripture passages it is called "the river," indicating geographical, historical, and biblical importance. From the regions of this river the Assyrian and Chaldean armies had in the past swept over the land of Israel like an overwhelming flood. (Isaiah 7:20; Isaiah 8:7-8; Jeremiah 46:10; Habakkuk 1:6-11) The symbolical allusion to "the great river" in this sixth trumpet scene has a two-fold significance. First, the four angels were said by the voice to be bound in, or at, the river Euphrates. To be bound means to be held at the border of the land. The Euphrates being the border, the four angels of destruction had been countermanded for the time; hence, bound "in the great river Euphrates" at the port of entry to the land doomed to their destruction. Second, the ruler of the Euphrates region was symbolically called the "rod" of wrath and anger, and the "staff" of indignation sent against "an hypocritical nation." (Isaiah 10:5-6) The sixth angel was therefore commanded to "loose the four angels which were bound at the great river Euphrates," as the symbolic allusion to the indignation and destruction poised at the borders to sweep the land and overwhelm its inhabitants. To literalize it serves only to destroy the imagery, and in so doing the apocalypse itself, as is so usually done when literal constructions are placed on symbolical things. Revelation 9:15. The hour, day, month and year are exact periods of time when literally considered, but they are to be understood in the same light as "five months" in verse 5 which the reader should see. Likewise he should see the comments at chapter 8:9 for the meaning of third part. Revelation 9:16. The number of the army-is another exact figure if taken literally, but the meaning is that a great army was serving the interests of the evil institution. And I heard the number of them. The conjunction and is not in all copies and it is unnecessary, for the sentence means that John was not sizing up the army personally but the number was announced to him. Comments by Foy E. WallaceVerses 15-16.The cavalry legion: "The four angels were loosed, which were prepared for an hour, a day, a month, a year, to slay third part of men. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them"--Revelation 9:15-16.The four angels loosed: The voice in verse 14 commanded the angel of the sixth trumpet to loose the four angels. In verse 15 the sixth angel obeyed the voice, "and the four angels were loosed" to go unrestrained to execute the mission suspended in Revelation 7:3. Prepared, hour, day, month, year: It is noted that "an" hour is the article "the"--it is the hour, used with hour only, not with day, month and year. Hence, "the hour and day and month and year" denoted the suspension time, the period of intervention, during which these four agents of evil were "prepared"--their armies massed for attack, waiting for the time of Rev 7:3 to be over, and for the directive, in military parlance, to unleash the armies, the dogs of war. To slay the third part of men: The sounding of the trumpets was accompanied by the announcement of three woes. With the fifth trumpet, John interposed that "one woe is past, and behold there come two woes hereafter." (Verse 12) In Revelation 11:14, John interrupts the vision again to say "the second woe is past, and behold the third woe cometh quickly."In chapter 9 the apocalypse envisioned the armies of the Euphrates under the imagery of swarms of locusts numbering twice ten thousand times ten thousand. It was a figure of overwhelming military might that descended on Judea and Palestine. The apocalypse presented a two-fold catastrophe: 1. the tormenting locusts which brought the demonic plagues; 2. the armies of the Euphrates which brought the demonic wars. The swarms of locusts were said to hurt men; while the armies of the Euphrates were said to kill men. The two-fold vision of destruction symbolized famine and sword. The first part of the vision to hurt men was accomplished in the ravages of pestilence by famine; the second part of the vision to kill men was executed in the devastations of war by the sword. The terrible atrocities of the armies of Titus, Cestius Gallus and Vespasian, were recorded in the historical annals of eye-witnesses, who saw the armies overrun Judea and who witnessed the fall of Jerusalem, such as Josephus and Pliny; and in the works of the near-contemporary historians, Tacitus and others. Since the judgments contained in the trumpets are divided into three woes, each directive is accordingly applied to "a third part" of the mission, which expression is repeated with each extension of the sixth scene. In Revelation 6:8, where the judgments were symbolized in the opening of the seals, the division was called "the fourth part of the earth" in contrast with "the third part of men," in Revelation 9:15. The division of the parts is made proportionate with the pronouncements of judgments or woes. The scene consisted of a series of four judgements in chapter 6 and of three woes in chapter 9; hence, "the fourth part of the earth" and "the third part of men" proportionately. Two hundred thousand thousand: At this point the vision transforms "the four angels standing on the four corners of the earth . . . to whom it was given to hurt the earth" into the immense army of two hundred thousand thousand, or twice ten thousand times ten thousand, which counted literally would compute the figure of two hundred million. This was not a numerical count of the conscripts composing this army, but the symbolic description of immensity so overwhelming as to make human resistance impossible. And I heard the number of them: The number of this mighty army was proclaimed to John, not in visionary form, but as being audible--"I heard the number." It was another interposed statement, as of verse 12, containing the overtones of an overpowering onslaught. Revelation 9:17. Some commentators see an invasion of heathen armies into the domain of the Roman Empire. No doubt things of that nature took place at certain times through the centuries. However, the fundamental background of the vision being shown to John has not been changed, hence I believe all these descriptive phrases are symbolical of the fierceness of the judgments which the dupes of Rome brought upon themselves. For that reason I shall not attempt any further comments on the descriptions. Comments by Foy E. WallaceVerse 17.The apocalyptic horses: "And thus I saw the horses in the vision, having breastplates of fire, jacinth, brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone."--Revelation 9:17.Thus I saw . . . in the vision: In the manner of the narrative John "thus" saw these things--that is, not in physical life, not actual or real, but "in the vision"--therefore, it was not a description of fleshly animals, material armor or human riders, but symbolic of the woes to befall the inhabitants of Jerusalem and the land of the Jews. Breastplates of fire, jacinth, brimstone: In verse 9 the army of locusts had breastplates of iron, to signify an impervious shield. Here "them that sat" on the horses, the horsemen, and "breastplates of fire, jacinth and brimstone" denoted the glittering colors of the bedecked armor. Jacinth, known also as hyacinth, resembling amethyst (Exodus 28:19; Exodus 39:12), was an opaque stone consisting of crystallized quartz, a gem of dark blue-violet or purple-like color; the oriental amethyst belonging to a variety of sapphire mentioned frequently in the Old Testament; an ancient gem of brilliance and beauty, next to the diamond in lustre and hardness. Brimstone was a sulphuric mineral substance of inflammable potency and yellowish hue, the fumes of which were odious and suffocating. It is figuratively employed in Job 18:15; Isaiah 36:9; and in Revelation to symbolize the terrible condition of suffering and punishment, temporally or spiritually, pertaining to both the present and the future state. Fire, aside from its natural uses, was variously used in both Old and New Testaments as a metaphor of divine presence, as a purifier of intense emotion either of love, anger or hate, of the execution of penal judgment on men and nations and of the future eternal punishment of the wicked, all of which uses are figurative and carry the full intensity of the word in all of its connotations and applications. The "fire, jacinth and brimstone," of verse 17, were used to figuratively describe the irredescent glitter of the horsemen's armor, in the glowing red of fire, the blue-purple hue of the hyacinth, and the smokish yellow of brimstone. The blending colors signified also the mingled sufferings to be inflicted with the awful intensity of fire and brimstone, as indicated by the corresponding expression in the same verse, that "fire, smoke and brimstone" proceeded from the mouths of the horses. The vision of two hundred million horsemen bedecked in armor of fire, jacinth and brimstone, riding horses with heads "as the heads of lions," with mouths issuing "fire and smoke and brimstone," presents a monstrous picture of the approaching speedy execution of judgment on Jerusalem. The figurative use of these terms as metaphors of misery and woe is unquestionable when compared with the context of the several other passages in which the phrase "fire and brimstone," and similar expressions occur. In an imprecatory psalm against his enemies David said, "upon the wicked he shall rain snares, fire and brimstone . . . this shall be the portion of their cup." (Psalms 11:6) Prophesying God's judgments upon Gog, Ezekiel said: "I will rain upon him . . . and upon the many people that are with him . . . an overflowing rain . . . hailstones, fire and brimstone." (Ezekiel 38:22) Describing similar judgments on wicked nations and their rulers, Isaiah said: "The Lord will come with fire . . . to render his anger with fury and his rebukes with flames of fire . . . for their worm dieth not, neither shall their fire be quenched." (Isaiah 66:24) The allusion here is to that accumulation of filth and putrefaction in the valley of Hinnom, near Jerusalem, always alive with worms, and its everburning fires day and night, to consume these sources of pestilence. From "Hinnom" was compounded the word Gehenna, which the Lord used to denote the word "hell." In the application of the figure to the torments of hell Jesus said: "Where their worm dieth not and the fire is not quenched"-- Mark 9:44; Mark 9:46; Mark 9:48. The use Jesus made of these words cannot be applied literally to the torments of souls in hell any more than the language of David, Ezekiel and Isaiah could be applied literally to the rulers of the nations against whom they were inveighing. As a metaphor of eternal banishment from the presence of God, Jesus used the expression "outer darkness," like "outer space," a darkness beyond the physical darkness of this world. In reference to the misery of such banishment he used the phrase, "weeping and wailing and gnashing of teeth." An amateur in exegesis should recognize the figurative character of these expressions. So it is in the use of the word "fire" to indicate the intensity of suffering beyond degree: "Where their worm dieth not and the fire is not quenched"--remorse is the worm and anguish is the fire--where remorse of conscience will never end and anguish of soul will never cease. In an almost identical association of metaphorical phrases employed in the Psalms of David, in the visions of Isaiah and Ezekiel and in the discourses of Jesus on Jerusalem, the visions of John employ the expressions "fire and smoke and brimstone" to describe the plagues of the four angels turned loose; and the atrocities which attended the invasions of their monstrous army were as smoke ascending from the fire of hell. Revelation 9:18. See the comments at chapter 8:9 for the significance of third part. Revelation 9:19. These creatures were invested with powers at the two extremities of their bodies, which indicates how complete was the agency that God suffered to come upon the citizens of the corrupt organization. Comments by Foy E. WallaceVerses 18-19.The deadly plagues: "By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth and in their tails"--Revelation 9:18-19.By these three: The three symbols of three atrocious plagues, fire, smoke and brimstone were a three-fold description of catastrophe and destruction in the terrors of the four angels loosed to hurt the land--"by these three was the third part of men killed." Power in mouth and tails: A symbol of spreading destruction before them, "issued out of their mouths," leaving only devastation behind them, "for their tails were like serpents," and as the horses had heads like the heads of lions, their tails were not only like serpents, but their tails had heads like serpent heads. "And with them they do hurt"--that is, using their tails to do harm, with devastation from the rear as well as destruction that issued from their mouths. It is the description of the deadly scourge in the path of the invasion before this army and in its wake behind, sweeping everything before, leaving nothing behind ; as a scorched earth and burnt land. It is an extension of the appalling picture of the complete desolation mentioned by Jesus, in Matthew 24:15; Mark 13:14; Luke 21:20, which followed the siege and destruction of Jerusalem. The same description is given by Joel of the invasion of Judea by the Chaldeans in the sixth century B.C. "A fire devoureth before them, and behind them a flame burneth; the land is as the garden of Eden before them and behind them a desolate wilderness." (Joe 2:2) Of this same invasion of Old Testament history, Jeremiah said: "And I will send . . . the king of Babylon . . . and will bring them against this land, and against the inhabitants . . . and will utterly destroy them . . . and make them an hissing and perpetual desolations . . . and this whole land shall be a desolation; and these nations shall serve the king of Babylon seventy years." (Jeremiah 25:9-11) Numerous other examples could be cited but these are sufficient to show that when comparison is made between these historical visions concerning Jerusalem of the era of six hundred B.C. with the visions of John concerning the Jerusalem of A.D. 70, their application is not only obvious but unavoidable. Revelation 9:20. The worship of devils and other "forms of idolatry that are mentioned refers to the worship of dead "saints" that was practiced by the members of the apostate church. They also introduced images into their churches and they would fall down before them (even as they do in our day) which constituted the idol worship condemned here. Repented not. Notwithstanding all the hardships that had been brought upon the leaders and many of their followers by their corrupt practices, the others (rest of the men) did not "learn their lesson" so as to be induced to repent. Revelation 9:21. These are literal crimes which doubtless many of them comwitted, for it is well established that the apostate church deals in all of such means to further the interests of the corrupt institution. Comments by Foy E. WallaceVerse 20-21.The demon worshiper: "The rest of the men which were not killed by these plagues, repented not of the works of their hands--neither repented they of their murders, fornication, sorceries, nor their thefts"--Revelation 9:20-21.The rest of the men: This referred to the residual number specified to be survivors of this second woe, pronounced on "the third part of men." They are described as being guilty of the "worship of devils," which covered all the idolatrous objects immediately mentioned--"which neither can see, nor hear, nor walk," classified as "idols of gold, and silver, and brass, and stone, and of wood"--all of which declared to be "the works of their hands." To include all these categories of idolatry under the blanket indictment of "the worship of devils" was in keeping with the law of the Jews, which proscribed all idol worship as homage "unto devils," and was branded as religious whoredom in the Mosaic law. "They shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute forever unto them throughout their generations." (Leviticus 17:7) Again, in the song of Moses it is said: "They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared (worshiped) not." (Deuteronomy 32:17) The apostle Paul upholds the Mosaic statute on that point, having himself lived under it as a Jew: "But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God, and I would not that ye should have fellowship with devils." (1 Corinthians 10:20) Those survivors here designated as "the rest of the men" were evidently that residue of Jewish people who were classed as adherents of Jezebel, and as holding the doctrine of Balaam in the letters to the seven churches (Revelation 2:14 Revelation 2:20)--the apostate Israelites "of the synagogue of Satan, which say they are Jews, and are not, but do lie." (Revelation 3:9) Reference to the comments on these verses in chapters two and three will spare further discussion of the symbolic names of Jezebel and Balaam here. Because of her determination to exterminate the prophets of Israel and to sabotage the nation of Israel by idolatrous worship, her name stood for infamy among the people of Israel, and was used in the apocalypse of Revelation to symbolize the Judaizers in the churches. The name Balaam carried a similar symbolic connotation, because of that mongrel prophet's seductive schemes to destroy the people of Israel by means of heathen practices. Thus the figurative phrases "the doctrine of Balaam" and "that woman Jezebel" originated, as representative of that element in the churches "which say they are Jews, and are not, but do lie."In the present context the phrase "the rest of the men" apparently referred to that residue classed as adherents of Jezebel, and further identified with "the doctrine of Balaam"--chapter 2:14--"who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication." The language of this vision describing those Jew--Israelites as practicers of these prohibited things was largely an adaptation of the language of Isaiah in forecasting an extolling allegiance to the Holy One of Israel amid the idolatries of the nations: "At that day shall a man look to his maker, and his eyes shall have respect to the Holy One of Israel. And he shall not look to the altars, the works of his hands, neither shall respect that which his fingers have made, either the groves or the images. In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation. Because thou hast forgotten the God of thy salvation." (Isaiah 17:7-10)These "men" who avoided the plagues of the second woe were those Jews who were affiliated with those things defined in verse 20, and the parallel passages cited, and "repented not" of these "works of their hands"; but their escape from the tribulations of the woe did not secure immunity from the condemnation of disloyalty to the God who recompensed to all men their evil. Neither repented . . . murders, sorceries, fornication, thefts: The category of evil things were the flagrant crimes of Jezebel, recorded in 1 Kings 21:14-15 and 2 Kings 9:22, and again connects "the rest of the men" of these verses with the Jezebel apostates. While the idolatries of verse 20 and the crimes of verse 21 were all in violation of both tables of the decalogue, they were not to be applied literally in this vision-their idolatries, murders, sorceries and thefts belonged to the spiritual category for which those sensual things stood. Abandoning Christianity for the praise of princes was as idolatry; deserting Christ to escape malediction was murder of his Cause; turning from the principles of the faith to the arts of magic was a broad definition of sorcery (Acts 13:6; Acts 19:13), of which there seemed to be a rather numerous party. (Colossians 2:18-23) And theft does not consist only in the violation of the eighth commandment--seducing men was spiritual theft. (John 10:8-10; Matthew 15:9; Jeremiah 23:30; 1 Timothy 1:10) That fornication has a figurative as well as physical meaning goes without saying. (Revelation 2:21; Revelation 19:2; 2 Chronicles 21:11; Revelation 17:5) Apostasy is spiritual fornication. Thus "the rest of the men" is a phrase designating apostate Israelites, guilty of the entire category of spiritual crimes, of which they "repented not"--verse 20; "neither repented" --verse 21. This dual emphasis on the impenitence of these apostates was for the four things representative of apostasy both under the decalogue of Moses and the gospel of Christ. First, murder: This crime exists in fact in the malicious act of taking human life (2 Samuel 13:28; 1 Kings 21:19; Mark 15:7; Exodus 22:2-3; Deuteronomy 18:9; Numbers 35:27-31) It exists in principle in seeds of wrath, hate, retaliation, oppression, and all of its evil consequences. (James 4:2; James 5:6; Romans 1:29; 1 John 3:15) It exists in effect in vicarious sufferings, reproaches, and afflictions. (Psalms 44:22; Romans 8:36; 1 Corinthians 15:30-32; 2 Corinthians 6:9; John 8:44; Job 5:2; Job 24:14) It was a flagrant, odious and abominable crime. For intentional murder there was no legal pardon, nor ceremonial remission. (Deuteronomy 19:13; Deuteronomy 21:9; Exodus 21:14; Exodus 21:28-29; Numbers 35:30-34) Figuratively, it represented a spiritual degeneracy of the emotions of love and loyalty which leads to betrayal and destruction of righteous causes and men. It is a fitting characterization here. Second, sorceries or magic: This was a professional part of divination, described in Exodus 7:11; Deuteronomy 18:10; Acts 8:9; and Acts 13:6. It was a system of pseudo-divinity belonging to the dark demon world, as mentioned in Acts 16:16-18. It was an essential element in false religions and was held in opposition to the true religion of the Jews, as in Leviticus 20:27; Deuteronomy 18:9-14; Jeremiah 14:14. It was prevalent among Jews, many of whom believed in it and resorted to it, as stated in Samuel 28:3-20. In whatever form it was regarded or practiced it was reproachful to the Mosaic religion and to Christianity, and was reprobated in both the law and the gospel. The writings of the prophets are full of invectives against Israelites who consulted diviners and of the false prophets seducing the people by means of it, examples of which are Jeremiah 14:14, and Ezekiel 13:6-7. Again, here was a fitting characterization of the Jewish apostasies. Third, fornication: This is a term of frequent occurrence in all the sacred writings to denote acts of lewdness and of incontinency. It is used for the sin of impurity in 1 Corinthians 6:13; 1 Corinthians 7:2 and Jude 1:7. It is used for the sin of adultery in Matthew 5:28-32 and 1 Thessalonians 4:3. It is used for the sin of incest in 1 Corinthians 5:1. It is used for spiritual and religious infidelity, apostasy from truth and right in 2 Chronicles 21:11 and Revelation 19:2. In the spiritual sense it denotes the unfaithfulness of the Israelites because the union between God and Israel was set forth as marriage. (Jeremiah 3:9; Ezekiel 23:37; Isaiah 23:17) Jesus upbraided a faithless God-denying and Christ-rejecting age as "an adulterous generation" in Matthew 12:39. The mingling of error and evil with that which was true and pure in teaching, worship and practice was spiritual adultery. It applied to participation in heathenism or affiliation with any false system or practice. (James 4:4) It was truly an apt use in this present scene. Fourth, theft: The term here referred to the deceptions of any form of stealing. It was applied physically to the unlawful taking of anything that belongs to another, as in Exodus 20:15; Job 30:5 and Luke 10:30. It was applied morally, or ethically, to fraudulence, as in Matthew 21:13. It was applied doctrinally and spiritually to seduction, to seducers of doctrine, as in Jeremiah 7:9; Jeremiah 23:30, Ezekiel 13:10; 1 Timothy 4:1; 2 Timothy 3:13 ; 1 John 2:26 and Mark 13:22. In this sixth trumpet scene these words are employed figuratively, not literally. It was spiritual murder, in the sense of traitors to the Jewish cause, and betrayers of their brethren. It was spiritual sorcery in the magical influence exercised over the Jewish population. It was spiritual fornication in adulterous affiliation with the false systems of deism, pantheism and paganism. It was spiritual theft in the stealing of the truth from men's hearts and God's way from their lives. The correctness of the characterization of the "rest of the men which were not killed by the plagues," and who "repented not" of the category of figurative crimes, as the residual number of the Jewish people, is supported by the corresponding Jewish history of the same period. The sins listed in the category of verses 20 and 21 were typical of all Jewish apostasies from the law of Moses promulgated from Mount Sinai and which was preached in all the synagogues. "Thou camest down upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments and true laws, good statutes and commandments . . . by the hand of Moses thy servant." (Nehemiah 9:13-14) "For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day." (Acts 15:21) But the residue of this nation were those to whom John said, "0 generation of vipers, who hath warned you to flee from the wrath to come," (Matthew 3:7 f); and whom Jesus called an "offspring of vipers" (Matthew 23:28-33). These were condemnations of which hypocrisy and iniquity made them deserving. Among them arose a legion of false prophets and seducers to lead them astray, particularly true in the very period of the calamities portrayed in the vision of these trumpet visions and of corresponding description in the records of Matthew, Mark and Luke on the destruction of Jerusalem. "And there shall arise false prophets and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." (Matthew 24:24) "And they shall show signs and wonders to seduce." (Mark 13:22) "And ye shall be betrayed . . . and some of you shall they cause to be put to death." (Luke 21:16) Later, before these things came to pass that were thus foretold to mark the latter part of that period ending with the fall of Jerusalem, inspired apostles were issuing warnings against all such seducers and their doctrines, with all the resulting wickedness. "Now the spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." (2 Timothy 4:1) "This know also that in the last days perilous times shall come." (2 Timothy 3:1) These apostolic admonitions correspond with the warnings of the Lord in the discourse on Jerusalem, and are descriptive of the same Jewish apostasies of the residual number in the closing scene of the sixth trumpet vision. The drawing of these parallels was in full accord with the teaching of the passages cited in reference to the times, with the history of that period, and with the purpose of the apocalypse. The voice from the four horns of the altar commanded the angel of the sixth trumpet to "loose" the four agents which were "bound" in or at "the great river Euphrates" (verse 14) was the ominous announcement of encompassing desolation. It is a geographical fact that the Euphrates river formed the boundary of the Roman empire at the time of the Jewish-Roman war, and their army installations and concentrations were there where the legions of this vision were said to be "bound." It was therefore in harmony with all the facts, scriptural and historical that the mighty cavalry of the Euphrates portrayed in this trumpet was the immense Roman army which marched against Jerusalem and initiated the terrible siege resulting in all the desolation foretold by Daniel and depicted by the Lord in pointing up the fulfillment. Matthew's account reads: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, (whoso readeth let him understand), then let them which be in Judea flee."-- Matthew 24:15-16. Luke's record reads: "And when ye shall see Jerusalem encompassed with armies, then know that the desolation thereof is nigh. Then let them which are in Jerusalem flee to the mountains."-- Luke 21:20-21. Here Daniel's vision, in chapters 9 and 12 of his prophecy, were merged with the signs of the Lord's Jerusalem discourse and with the like symbols of John's apocalypse. To search the distant future for a fulfillment of these symbolic descriptions, not only reduces both the text and the context of Revelation to confusion, but renders meaningless all of the passages which apply with such clarity and so full of force to that period. The interpretations which remove these events of the symbolic history from the Neroan period of the apostolic century, and assign them to centuries later and yet to come are rank anachronisms. Any attempt to explain these visions by the rise and fall of the successive monarchies, through the centuries from them till now and on to the end of time, would necessarily continue the existence of the armies symbolized in this vision for periods ranging from five to twenty centuries, which not only destroys all practical applications of the symbolic descriptions to the people to whom they were addressed, rendering them impossible to understand, but it furthermore declares an open season for the maneuvering, manipulation and juggling of events of history to fit a manufactured theory. But viewed in the light of the application of the symbols of Revelation to the period of time in which the people lived to whom the visions were addressed, all such anachronisms disappear. John T. Hinds Commentary On Revelation 10 SECTION SIX REVIVAL OF TRUE Rev 10: 1 to 11: 14Preliminary Note: In the first four trumpet visions we saw the overthrow of pagan Rome— a work finished in A.D. 476; in the fifth and sixth the Mahometan scourge and the destruc­tion of the Greek or Eastern Empire— completed in the taking of Constantinople in A.D. 1453; the seventh trumpet, which is the announcement of the end of the world, is recorded in Revelation 11:15-18. The things pictured in this section, Rev 10: 1 to 11:14, come between the sixth and seventh trumpets. This must be the time that includes the restoration of genuine Christianity. Departures from true teaching began early, grew rapidly after the Roman Emperor, Constantine, recognized Christianity as the true religion. The selection of a universal bishop (pope) in the sixth century made a complete apostasy. Something more than eight centuries till the fall of Constantinople did not im­prove the church as 9: 20 and 21 show. The visions of this section were intended to encourage Christians then that truth would be restored; and to assure us, through the facts of history, that it has been. THE LITTLE BOOK EPISODERev_10:1-11 Rev 10:1 ---And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire;—In this vision John sees an angel coming down from heaven to earth. Like the one mentioned in Revelation 5:2, this one is a “ strong” angel, probably indicating the greatness of the work he was to do. The description is somewhat similar to that of Christ in Revelation 1:13-15, and some expositors think the angel repre­sents Christ. Others think it refers simply to the power of Christ manifested in the work of the Reformation. Another view is that the angel represents Martin Luther as the leading char­acter in giving the Bible back to the people. Perhaps it is only necessary to say that the angel may signify some great movement that had the approval of heaven, whatever may have been the agencies by which accomplished. Clothed with a cloud indicates glory, and means that the work would be glorious. (Exodus 16:9-10 Exodus 24:16.) The rain­bow upon his head was a symbol of peace and mercy pointing to the character of the work to be accomplished. The face appearing as the sun naturally suggests the idea of light, which harmonizes with the vision of an open book. The work of the Reformation really consisted in giving the people the word of God— flooding the mind with divine light. It is uncertain just what may be signified by feet “ as pillars of fire,” but the ex­pression harmonizes with the dazzling appearance of the heavenly messenger. The scene was profoundly impressive, and doubtless prepared John’ s mind to give the closest attention to what the angel commanded. Revelation 10:2 ---and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;—What is signified by the “ little book” has puzzled expositors much; but, if applying this vision to the Reformation movement is correct, then it is easy to understand that a book would be involved, for the Reformation largely pertained to the work of giving back to the people the word of God. The fact that the book was “ open” clearly indicates that something was to be made known, or the book itself had a message of some kind. However, the text does not inform us what the book contained. The words “ little” and “ open” show that this book is different in some way from the “ sealed” book of 5: 1. Verse 11, com­pared with 11: 1*13, makes it probable that the “ little book” contained the revelation that was made to John about the restora­tion of the true church. The thoughts of this glorious work would be sweet, but experiences in doing it would be most bitter. Such are the facts as history shows. Revelation 10:3 ---and he cried with a great voice, as a lion roareth: and when he cried,---John saw the angel placing one foot on the sea and the other upon the earth. On the significance of this expression commentators offer various views. The simplest and most plausible is that it intimates the general effect of the work the angel announced— applicable to the entire world rather than limited work signified by the preceding trumpets. The sym­bol is certainly a proper one to indicate a diffusion of knowl­edge. Revelation 10:3 ---and he cried with a great voice, as a lion roareth: and when he cried, the seven'thunders uttered their voices.— What the angel cried is not mentioned, but it was with a voice that roared like a lion. This may have been to indicate the power with which the great Reformation work should be done. As already mentioned, this work mainly had to do with a book. This meant the translation of the Bible and placing it in the hands of the people. Just preceding the Reforma­tion the art of printing was discovered, and the Bible was the first book printed. Since the church in its apostatized condition was opposed to the distribution of the Bible among the people, naturally such distribution created a great dis­turbance, and produced the most bitter opposition to the re­formers. Martin Luther, being the recognized leader in the work of placing the Bible in the hands of the people, of course came in for all the hatred and bitterness that a corrupt church could bring against one considered a heretic. The most nat­ural application of the “ seven thunders” is that they were uttered against the voice of the angel. That means that when the angel uttered his voice and John was authorized in the symbol to “ measure the temple of God,” the power opposed thundered against it with vehemence. All this plainly indi­cated that when the Reformation began the Roman Pope hurled against it his condemnation. What was done to Luther and his writings as well as other reformers are matters of history too well known to need recounting. 'To say the least, then, this appli­cation corresponds with the facts of history. The preaching of the word and defending the liberty to obey it resulted in the papal bulls of excommunication. In his life of Wickliffe, p. 198, Le Bas says: “ The thunders which shook the world when they issued from the seven hills sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less elevated sanctity.” (Quoted by Elliott, Vol. II, p. 112.) The term “ seven” may here mean full or complete, and in­dicates the full condemnation the Roman pontiff pronounced against the reformers. Or, as suggested by some expositors, it may indicate that the thunders came from the seven-hill city. This would also identify the thunders with the papal authority. D’ Aubigne’ s History, Vol. II, pp. 114, 115, gives an account of a papal bull against Luther in which his writings that con­tained certain doctrines were to be burned, and Luther given sixty days to retract or be condemned as an obstinate heretic. Luther wrote Pope Leo X a letter in which he said, “ Farewell, Rome.” He denounced the Pope and on December 10, 1520, he publicly burned the bull the Pope had issued against him. (Ibid., p. 150.) Surely the papal thunders had uttered their voices. Revelation 10:4 ---And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.—It is perfectly clear that John at first understood that the voices of the thunders were a part of the symbolism that was to be recorded, for his commission definitely re­quired him to write what he saw. (Revelation 1:11 Revelation 1:19.) It is also clear that the voices were speaking words, but strong like the voice of a lion. He was in the act of writing what the thunders said when a voice from heaven forbade it. This shows that God wrould not allow them to be recorded as a part of the revelation. To do so might have left the im­pression that they came from God; refusing them a place in the record shows that they came -from some power which was in fact against God’ s will. This the apostate church of that day certainly was. The thunders claimed to be of heaven, but were not. In other passages in this book where John is commanded to write, the language shows plainly that the pur­pose was to give the faithful and true words of God. (Revelation 14:13 Revelation 19:9 Revelation 21:5.) The word “ seal” sometimes means to approve (John 3:33); it might also signify to hide or keep secret; but here to “ seal up” with the additional words “ write them not” simply means not to record them, for the reason that they are not true. Revelation 10:5 ---And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven,—These words show that John observed the angel as he assumed a position in accord with the solemn announcement he was about to make. Revelation 10:6 ---and sware by him that liveth for ever and ever, who cre­ated the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein,—The oath by him that liveth forever refers to God. It indicates that the angel was assuring John he had God’ s endorsement and verification of the truth of what he was about to say. The certainty of this was in the fact that God was able to confirm it, for he was the Creator of heaven, earth, and sea and everything in them. This was to give assurance to the churches then, and to others since, that the work depicted in this vision would actually be accomplished in spite of all the anathemas, excommunications, and papal thun­ders that could roar from the head of an apostate church. We should not forget that all these visions were intended, directly or indirectly, to protect and sustain the true people of God in facing the sufferings, persecutions, and death that might be inflicted by their enemies. Revelation 10:6 ---that there shall be delay no longer: Revelation 10:7 ---but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.—The margin, as well as the King James, says “ time” shall be no longer. Certainly the literal meaning of the Greek word is “ time.” But we know that time did not end when the angel made his declaration, for two reasons: one is, that we are already several centuries this side of the Reformation; the other is, that the other features of this vision present things that were to occur before the seventh angel sounded. “ Delay” no longer would mean that certain things would have to begin at once. If it meant that the Reformation— restoring the open Bible to the people— was to begin without delay, that was true infact. But the seventh verse seems to connect the question of time— the period in view— with the sounding of the seventh trumpet. This was to bring the end, and has not yet transpired. (11: 15.) The Greek expression may be given thus: “ time shall be not yet.” That still presents a difficulty, for something must be added to complete the thought. Does it mean that a certain period of time will not end yet— until a specified work is done? Or, at a designated event, time shall not be prolonged ? The latter seems the more probable view of the words. With this view accepted, the passage will yield this general thought: From the time that the Reformation began, the work to be accomplished through the Bible laid open to the world would not end till the seventh angel sounded; or, in other words, when that time comes the work for God in redeeming man will be finished and time or opportunity will not be prolonged beyond that event. Another way to express it is that “ then is finished the mystery of God.” The angel also told John that finishing the mystery (divine purpose) of God was to be according to the good tidings dedared by the prophets. That means it would be according to the promises about the overthrow of the “ man of sin” and the final glorious triumph of the church. (Daniel 7:24-28; 2 Thessalonians 2:4-9.) From 2 Thessalonians 1:7-10 we learn that the coming of the Lord will be at the judgment, when the wicked shall “ suffer punishment, even eternal destruction from the face of the Lord.” But when he comes (according to 2 Thessalonians 2:8) he will destroy or slay the lawless one—“ man of sin” ; hence, the end of time, the purpose of God finished, and the judgment, will all be at the same time. Knowing Paul’ s promise that the “ man of sin” would be destroyed by the Lord at his coming, some reformers were led to conclude that the return of the Bible to the people would soon bring that event. Elliott’ s Commentary (Vol. II, pp. 135-145) gives a number of examples, beginning with Luther himself. But, like many since, they probably ex­pected the Bible to affect more people than it did. They were right in the fact that Christ will slay the “ man of sin” at his appearing, but mistaken about his coming being soon, as we now know. Others since have also been mistaken in like ideas. Revelation 10:8 ---And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.—John himself now becomes a part of the scene— he is commanded to take the book out of the angel’ s hand. This, doubtless, indicated that he was to have some important part in the work of restoring the scriptural doctrine and practice. But as he had been dead about fourteen hundred years when the Reformation began, he did not do any of that work personally. Being one of the number through whom the true gospel was first promulgated, the restoration of that gospel gave him back his position of authority as one who ruled under Christ as King. (See Matthew 19:28.) Revelation 10:9 ---And I went unto the angel, saying unto him that he should give me the little book.—These words show that John obeyed the voice he heard from heaven. Revelation 10:9 ---and he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.—The command to eat the book was strange instruc­tion; its double effect was equally strange. Of course, all this was to be carried out in the symbolic scene, and must represent some remarkable events on earth. To eat a book cannot be understood literally. We often speak of devouring a book by which we mean to give deep and earnest meditation upon its contents. The thoughts would give him joy, but practicing the teaching would bring persecutions, sufferings, and possible death. A similar thought is expressed by Jeremiah: “ Thy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of my heart.” (Jeremiah 15:16.) This figure is based upon the fact that some food that is pleasant to the taste may give pain to the stomach. Revelation 10:10 ---And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.—This verse states that the effect which the angel said would follow his eating the book happened just as was said. This occurred in the symbol; the things represented are implied in the next verse. Revelation 10:11 ---And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.—The teach­ing here would be the same whether the little book represents the Bible or the special things revealed in the eleventh chapter regarding the measurements of the temple and worship. The work of restoring a pure worship was based upon giving the people the open Bible; the things named in Revelation 11:1-13 are a symbolic description of how that restoration would be effected, and the time during which it would continue. Learning from this vision what was to be done and its glorious benefits would be as pleasant to the weary mind as honey is to the taste. But doing the work would bring the bitterest experiences of perse­cution. This the reformers soon learned, as history abundantly shows. As already mentioned, John would again prophesy when his teachings would be proclaimed. The work of bringing that to pass began with the reformers, but was completed later by a restoration to apostolic purity and simplicity. Peo­ples, nations, tongues, and kings show that the gospel was still to be universal for rulers and subjects. This implies one church, for the truth preached by the apostles had to be preached again. Not a new church, but a restoration of the original.Verse 1 Revelation Chapter Ten The big thing in this chapter is "the little book open," which beyond any reasonable doubt is the New Testament. Of all the books ever heard of in the history of the world, there is only one small book continuing to remain open in spite of the most vigorous efforts of hell and the devil to close it, and deserving to receive the supernatural guardianship of one of God's most mighty and glorious angels. If there is even another candidate for such a unique status, this writer has never heard of it. It is nothing short of phenomenal that most of the commentators on Revelation appear to be blind to the glorious vision of "the little book open." Many refer to this chapter as a consolatory vision for "the church," despite the church's not even being mentioned in the whole chapter; whereas, the little book or its equivalent pronoun occurs eleven times in as many verses! What is the true significance of this? The Lord, through John, had just revealed the final impenitence and violent rebellion of the human race against God as history moves toward the terminal of the final judgment; and the persecuted and suffering Christians who first received this prophecy would naturally have been concerned with the question of what about the preaching of the word of God? especially of the New Testament, during such events, which, for all that they certainly knew were even then descending upon them. This chapter addresses that question. It is the apocalyptic counterpart of such great promises of the Lord Jesus Christ as these: Heaven and earth shall pass away, but my word shall not pass away (Matthew 24:35). The gospel shall be preached throughout the whole world (Mark 14:9). This gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come (Matthew 24:14). The word that I spake, the same shall judge him (man) in the last day (John 12:48). Repentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem (Luke 24:47). Ye shall be my witnesses ... to the uttermost part of the earth (Acts 1:8). All history is the record of the fulfillment of these blessed promises of the Lord. These promises are found in the first five books of the New Testament, and the chapter before us is the inspired revelation of the reason why this fulfillment was possible. It shows that the holy providence of the Lord Jesus Christ which was pledged to the church in the promise of his being with them "always, even unto the end of the world" (Matthew 28:18-20), also includes the exercise of that same providence in the preservation of the sacred New Testament, which is the unique origin, nourishment, and vitality of the church. Christ's promise to be with his church necessarily includes also his promise of being with the New Testament, without which the church could not possibly exist. This chapter makes that truth plain. Right here is the reason why vicious and unbelieving scholars, devoting their total lives to the purpose of downgrading or destroying the New Testament, are foreordained to frustration and defeat. Let them look up from their mythology, folklore, Armenian and Mandaean eschatology, Babylonian creation stories, and the poetry and philosophy of pagan literature; let them desist from their silly word-counting games, their bizarre subjective guesses, and all their other devices, and let them behold the Rainbow Angel with the New Testament open in his hand! Open forever more, until day breaks and shadows flee! Will the enemies of the New Testament prevail? Ask the Rainbow Angel. Consult this chapter. This chapter must not be understood as sequential chronologically to the six trumpets, but rather as a consolatory vision of the way it is with God's word throughout the entire Christian dispensation. Nothing of any greater relevance or significance for our own times, and for all times, appears elsewhere in this prophecy. Despite this, the reading of the indexes of the whole period of writings by the Ante-Nicene authors reveals only two references to this chapter; and both of them omit any reference to "the little book open." Half a hundred volumes were searched with regard to comment on this chapter; and only the following authors got the point about this little book: The little book is the word of God, his gospel in which the mystery of salvation is set forth.[1]It is the word of God which is seen in the hands of this colossal figure (the Rainbow Angel).[2]The little book contains the gospel of God's mercy.[3]The little book has reference to the gospel.[4]The little book open is that gospel which is the sword of the Spirit, the weapon of the church, the word of God open to all, hidden only to those whom the god of this world has blinded.[5] Bede unequivocally identified the little book as the New Testament.[6]Origen, quoted in Speaker's Commentary, identified it as the book of Scripture.[7]Davis identified it as the book that is so little that it can be carried in one's vest pocket and so cheap that it can be bought for a few pennies.[8]Speck saw it as the Bible.[9]Gaebelein understood it to mean the Old Testament.[10]The main point of the open booklet is the open Word or Gospel.[11]We are thankful for these but distressed that so many miss this, usually identifying the little book as some portion of this prophecy, failing to see that one part of God's word could not possibly be more important than the rest of it. Thus, no portion of the New Testament could be elevated, as in the hand of this mighty angel, to a status higher than that pertaining to all of it. It is inconceivable that a glorious angel of Almighty God would be commissioned to look after a few passages in Revelation, as distinguished from the rest of the New Testament. We now turn to the text itself. And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; (Revelation 10:1) I saw another strong angel ... Some take this being to be Christ himself; but, as Earle wrote, "It is generally agreed that another mighty angel would not refer to the Son of God."[12] Still it is true that this angel's description resembles that of the glorified Christ (Revelation 1:16). Some have identified this angel as Gabriel,[13] or Martin Luther;[14] but it is our view that the rank and importance of this celestial being is to be stressed rather than his personal identity, which is not given. "Of all the angels who inhabit the pages of John's book, only three are called mighty.[15]Coming down out of heaven ... "This event is not to be interpreted as an extension of the sixth trumpet-vision which was introduced in Revelation 9:13."[16] "The very nature of the last two verses of the preceding chapter shows that the account reaches its conclusion there."[17]This is the beginning of a new vision of God's providential guardianship of the word of God, especially the New Testament, throughout this entire dispensation of the grace of God. It will be noted that John here appears to be on earth, contrasting with other occasions in Revelation when he was in heaven. "This illustrates the fluidity of apocalyptic thought; one can move from heaven to earth in vision without explanation."[18]Cloud ... rainbow, ... "This is a description of the great angel emphasizing his rank and glory. Lenski called him "The Rainbow Angel."[19][1] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 151. [2] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Wm. B. Eerdmans Publishing Company, 1969), p. 138. [3] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 126. [4] R. H. Banowsky, The Revelation of the Holy City (Fort Worth, Texas: J. E. Snelson Printing Company, 1967), p. 48. [5] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 582. [6] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 273. [7] Ibid. [8] W. M. Davis, Studies in Revelation (Austin, Texas: Firm Foundation Publishing House, n.d.), p. 25. [9] Willie Wallace Speck, The Triumph of Faith (San Marcos, Texas: Mrs. H. E. Speck, 1958), p. 117. [10] Arno C. Gaebelein, The Revelation (Neptune, New Jersey: Loizeaux Brothers, 1961), p. 67. [11] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 322. [12] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 559. [13] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 207. [14] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 146. [15] G. B. Caird, op. cit., p. 125. [16] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 573. [17] Ibid. [18] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 141. [19] R. C. H. Lenski, op. cit., p. 310. Verse 2 and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;This verse introduces the principal theme in this chapter; namely, "the little book open" in the hand of a mighty angel. Pieters titled this chapter, "The Great Angel and the Little Book,"[20] and we would like to change that by the addition of a single word: "The Great Angel and the Little Book Open." And he had in his hand a little book open ... See introduction to this chapter for our arguments positively identifying this little book as the New Testament of God's will. No other book, whether large or small, in the history of the whole world, could deserve the importance indicated in the powerful scenes of this vision. Behold this mighty and glorious angel so tall and glorious, standing with one foot in the ocean and another upon the continent; and what is he doing? He is holding a little book open! What does that say about the importance of that little book? No other function than that of holding open the little book is ascribed to this glorious being. Not even the words of the seven thunders which he uttered, or caused to be uttered, were recorded, perhaps by design that nothing should detract from the all-important thing the angel was doing. ENDNOTE: [20] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 131. Verse 3 and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices.It would be impossible to design a pageant which could any more emphatically and gloriously stress and glorify a little book with the effective impact of such a vision as this. And he cried with a great voice ... The world-shaking power and importance of this angel, and what he was doing, are further emphasized by this. When he cried, the seven thunders uttered their voices ... We shall not find out what these voices said; but the very fact of the reverberating thunders attending the words of this angel emphasizes even more dramatically his eternal authority and power to keep on doing what he is depicted as doing here, keeping that "little book open"! There's hardly anything in this prophecy any more important. Some have wondered why these were mentioned at all, since John was forbidden to convey the message they spoke; but, as is often true in the Bible, what is concealed is as significant as what is revealed. For example, the shepherds who heard the announcement of Jesus' birth are not identified by name, number, race, age, or whether they owned or merely tended their flock; and the very absence of specific details endows them perfectly as symbols of all mankind. So it is here. The voice of the seven thunders, by the omission of any specific message, is endowed with a symbolism infinitely beyond any specific message. This mighty angel crying with a loud voice, accompanied by the reverberating thunders, is the impact of God's word upon the world. What happens? The voice of the seven thunders rolls through the centuries. Mighty consequences follow the preaching of the word of God. Thus, the utterances of these thunders being first mentioned, and then their messages hidden, are by no means a meaningless part of the vision. What did the thunders say? People have no right to ask such a question; but the proof that they do ask it is seen in the volumes of answers people have given. One famous writer has a total of five pages in fine print on the subject. We shall conclude with a single quotation from Pieters: So far as I have learned the views of expositors, most of them do . not attempt any explanation; and those who do attempt it produce nothing worth repeating. This must therefore remain among the unexplained and unexplainable passages of the book.[21]ENDNOTE: [21] Ibid. Verse 4 And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.Eller called this verse, "a puzzler, but a passage not to hang up on!"[22] As for the reason why the incident was given at all, see under preceding verse. Another possible view was given by Morris: The Revelation conveyed the messages to John himself, for he clearly understood them; and Paul speaks of such experiences (2 Corinthians 12:4).[23]In harmony with such a view, we might conclude that the messages had the purpose of encouraging the apostle John, which also seems to have been the purpose underlying Paul's similar experience. Another important deduction which appears to be valid in this connection is, until people know what these thunders said (and they shall never know), there should be an end of dating events foretold in this prophecy. We simply do not have all of it. "God has kept back some things from us; let us beware of proceeding as though all has been revealed."[24][22] Vernard Eller, The Most Revealing Book in the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 112. [23] Leon Morris, op. cit., p. 139. [24] Ibid. Verse 5 And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer:Lifted up his right hand and sware ... Here is another reason for holding this angel to be someone other than Christ. A vision of Christ taking an oath would not fit in here, or anywhere. In this oath, sworn by the eternal God himself (by the angel), it is inherent that some great truth of universal and everlasting significance is about to be announced; and it is exceedingly important to realize this, because of its bearing on the meaning of the last clause in Revelation 10:6, "that there shall be delay no longer." If there is to be no delay, why then do we seem to get exactly that, a delay? The delay is only apparent. What we have in Revelation 10 does not intervene chronologically between the sixth and seventh trumpets. It is simply a description of the present dispensation from a different viewpoint.[25]Barclay thought that the meaning here is as the writer of Hebrews had it, "Yet a little while, and the coming one will come, and shall not tarry."[26] However, the great oath was not that the delay would be brief, but that there would be "no delay." We must go back to the last two verses of Revelation 9 to find what this means. When, after all of God's warning judgments have fallen upon people, and when their state of rejection against God is final and complete, the final judgment of the Second Advent will occur then. Therefore, the events of Revelation 10 are not an "interlude" in time, but only in a literary sense. "The sounding of the seventh trumpet would usher in the finish of God's mystery."[27] "Redemption will be finished at the Second Coming of Christ."[28]We have interpreted this verse as it stands in our version (ASV), but before leaving it, the fact should be noted that the KJV should be followed here, that "there should be time no longer." Roberts pointed out that "the word from which delay comes is [@chronos], which literally means time."[29] It would appear that the reasons behind the change are theological and philosophical, rather than textual. All of the manuscripts and cursives that have come down through the ages to us have time instead of delay except the Sinaiticus, Vaticanus, and a few cursives, of which there are hundreds.[30] In this connection, it should also be remembered that both Sinaiticus and Vaticanus are of the same family of manuscripts, thus being practically but one witness instead of two. This shows the superiority of the KJV above subsequent versions in a very important particular, namely, that the KJV scholars believed they were translating God's word and accordingly had a higher regard for the text; whereas, in subsequent versions and translations, the translators took into consideration their own theological and philosophical views in choosing a rendition. This is a prime reason why the KJV must never be abandoned as a checking device against subsequent renditions. In this instance, the interpretation is not affected, because there being "time no longer" would also include the meaning that there would be no delay; but the awesome grandeur of the angel's words in theKJV are lost in our version. The commentators who keep explaining why this should be rendered "delay" overlook the simple truth that the state of rebellion evident in Revelation 9:20-21 is represented as continuing until the very end; and thus the pronouncement that there should be no delay between that state and the end is meaningless. None of these commentators attempts to say why this fact should be announced with an oath (and such an oath). What is announced is that time itself shall cease to exist. The clock of time shall stop.[31]As Eller expressed it: Sorry, the time has run out. The ball game is over. John is decidedly not one of those modern scholars who believes that human history never will involve an accounting but will simply go on forever.[32][25] William Hendriksen, op. cit., p. 151. [26] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976),p. 55. [27] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 161. [28] Ralph Earle, op. cit., p. 560. [29] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 85. [30] A. Plummer, op. cit., p. 275. [31] R. C. H. Lenski, op. cit., p. 318. [32] Vernard Eller, op. cit., p. 113. Verse 7 but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.In the days of the voice of the seventh angel ... These words appear to mean merely "when the seventh angel sounds." It is a stylized or idiomatic way of saying it. Certainly we reject the notion of Wordsworth to the effect that "This verse points to a brief respite, during which men may yet repent."[33]Then is finished the mystery of God ... Lenski correctly described this mystery as: God's scheme of redemption. The eschatological mystery of the world's history. The glorious completion of the divine kingdom. The glorious consummation of God's kingdom.[34]The theology of mystery has been extensively discussed by this writer in his book entitled The Mystery of Redemption. There is that about the gospel which is not accessible to the mind of men. (There is still a mystery, and it is not even finished yet.) Left to ourselves, we would never have worked out that God would save men as he does. It had to be revealed.[35]According to the good tidings declared ... These words make certain the identification of the mystery here as the gospel of our Lord Jesus Christ, both the facts of its being called the "good tidings," and its being "declared" unto the prophets are proof of it. "The very word here rendered declared means preached the gospel."[36]Prophets ... These are those men of both the Old Testament and the New Testament "through whom God spoke to his people."[37][33] As quoted by Plummer, op. cit., p. 275. [34] R. C. H. Lenski, op. cit., p. 319. [35] Leon Morris, op. cit., p. 141. [36] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press, 1975), p. 101. [37] George Eldon Ladd, op. cit., p. 145. Verse 8 And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.The voice from heaven ... is a frequent reference in this prophecy. Although no definite speaker is identified here, the message is to be understood as coming from God. Go take the book which is open in the hand of the angel ... Hinds pointed out that, "John himself now becomes a part of the scene,"[38] a very important truth to remember when we come to interpret Revelation 10:11. Which is open ... It is nothing less than amazing that this fact of the book's being open, and continuing so, which is so repeatedly emphasized in this chapter should be so completely ignored by so many writers. For example, Wilbur M. Smith wrote, '"The little book which John is told to take and eat is never opened; and hence its exact nature must be a matter of dispute."[39]Go take ... This command was repeated in Revelation 10:9, where its repetition has the effect of denying John's request that the angel "give" him the little book, and symbolizing the profound truth that the word of God must, in a sense, be taken by every man for himself. Some other person cannot give to any man the knowledge and understanding of the word of God that he should exercise himself to acquire. "Study to show thyself approved unto God!" [38] John T. Hinds, op. cit., p. 150. [39] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1074. Verse 9 And I went unto the angel, saying unto him that he should give me the little book. And he saith unto me: Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.Give me the little book ... See under preceding verse. "Take it, and eat it up ..." It is futile to search for John's "source" either in the Old Testament (Ezekiel 2:9 to Ezekiel 3:4) or anywhere else except in this vision "which God gave him" (Revelation 1:1). Nothing truly like this vision is found anywhere but here. The meaning inherent in taking a book and eating it up is simply that of mastering its contents; and this, of course, means digesting its contents also. Both Ladd and Morris missed this, causing them to interpret the bitterness that came later as something "internal, and within the believer himself."[40]It shall make thy belly bitter ... Hendriksen's interpretation of this is correct, referring it to the suffering and cross-bearing which is ever the portion of those who faithfully proclaim the gospel. "That gospel is in itself glorious and sweet; but its proclamation is ever followed by bitter persecutions."[41] We agree with Hendriksen that this meaning is "very clear." In thy mouth it shall be as sweet as honey ... The interpretation that would make this sweetness due alone to the sweet promise of forgiveness and eternal life, and the following bitterness to be due to the awesome revelations of God's wrath and judgment upon the wicked is incorrect. There is no need whatever for the revelation of God's wrath upon the wicked to be a source of bitterness to persecuted, suffering, dying Christians. Such is a false theological conception. Origen's notion that "The book of Scripture is very sweet when first perceived, but bitter to the conscience within,"[42] is also a false conception. The true meaning of this passage cannot turn upon the subjective response of the believer, but upon the turn of events which follow the proclamation of the truth. "The eating up" of God's word, and obeying it, which is necessarily included, brings nothing but joyful release and tranquillity to the conscience. Hinds grasped this fundamental truth: "The thoughts from eating the book would give him joy; but practicing the teachings would bring persecutions, sufferings and possibly death."[43]Of course, the metaphor here is based upon the fact that some foods which taste good produce sickness or pain later. The sweet taste of God's word is a frequent Old Testament metaphor (Psalms 19:9-10 Psalms 119:103). It should not be forgotten that "eating the book" means, "The complete mastering of the contents, digesting it."[44][40] Leon Morris, op. cit., p. 143. [41] William Hendriksen, op. cit., p. 151. [42] As quoted by Plummer, op. cit., p. 276. [43] John T. Hinds, op. cit., p. 151. [44] W. Boyd Carpenter, op. cit., p. 583. Verse 10 And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.This verse merely says that John found the experience of sweetness, followed by bitterness, to be exactly as the angel had promised. Speck mentioned in this context "the bitter price people paid for reading the Scripture and rebelling against the authority of the Medieval Church,"[45] one of many illustrations that could be cited. Tyndale, it will be recalled, paid with his life for the precious sweetness of "eating the book" and making it available to others by his translation of it into our native tongue. There is not an English-speaking person on earth today who does not owe a deep debt of gratitude to God for William Tyndale. ENDNOTE: [45] Willie Wallace Speck, op. cit., p. 127. Verse 11 And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.And they say unto me ... "It is best to take this expression as an indefinite plural, or the equivalent of the passive 'it was said.'"[46]Thou must prophecy again ... John himself is part of the vision here, not merely in his person, but as an embodiment of the New Testament. It is not merely John who will continue to sound out the Word through the ages, but all of the apostles, and by extension the whole church of God throughout the dispensation, who will continue to prophesy, or proclaim God's truth. The reference here is not to the release of the Book of Revelation, either in part or whole, but to the proclamation of "the whole counsel of God." We regret Roberts' missing this in the comment that, "This explains the little scroll. It means that Revelation is divided into two grand divisions ... the little scroll is the second part, consisting of Revelation 12-16."[47]Over many peoples and nations and tongues and kings ... The ASV margin here has "concerning" instead of "over"; and a great many scholars prefer that meaning, a preference apparently due to their thinking of Revelation as primarily a book "concerning" world history; but the true meaning of the place is "before" many peoples, etc., as in the KJV. Lenski unequivocally affirmed that the KJV is correct here,[48]and we believe he is right in this judgment, and that the reason so many have missed it is that they tend to think about the "predictions" that John is about to write; "but this is an idea that results from their misconception of this vision."[49] Of course, Revelation, in a certain sense, is "concerning" many peoples, etc.; but far more is involved here than this single prophecy. All of God's word is to be proclaimed "unto all nations" (Luke 24:47); and we are certain that that mandate is the commission to John which is reiterated in this verse. This concludes the consolatory vision of God's word being proclaimed throughout history, no matter what evil men do; and the next consolatory vision (Revelation 11:1-13) will detail symbolically the fortunes of the church throughout her history. However, it should be remembered that both these consolatory visions are in a sense parenthetical. As soon as they have been related, the judgment scene will be depicted, an event that connects chronologically with the end of Revelation 9. [46] Robert H. Mounce, op. cit., p. 217. [47] J. W. Roberts, op. cit., p. 87. [48] R. C. H. Lenski, op. cit., p. 302. [49] Ibid. Revelation Chapter X by B.W. Johnson The Open Book Summary—The Strong Angel. The Open Book. Standing on Sea and Land. The Seven Thunders. The Angel's Oath. John Asked to Devour the Book. Sweet, and Yet Bitter. Called on Again to Prophesy.The tenth and eleventh chapters should be one chapter. They relate to one series of events. The reader should keep in mind the point reached in the unveiling of the symbols. The sixth trumpet has blown. The Euphratean horsemen have done their work in “ a year, a month, a day and an hour.” The Greek Empire, the last remnant of the old Roman world known to John, has fallen. The state of “ the rest” is described in the last verse of chapter 9. The events beheld in chapters 10 and 11 up to 11:15 belong still to the sixth trumpet. As the Greek Empire fell in 1453, the symbols in these chapters point to events subsequent to that date. Revelation 10:1-3. I saw another mighty angel come down from heaven. This mighty angel was seen in vision and is to be regarded as a symbol. The description is very much like that of the Son of Man in chapter 1. While the whole may signify some momentous movement the similarity of the description implies that Christ comes in that movement. Let the facts stated be observed closely. 1. He is a mighty angel. 2. He comes down from heaven, enveloped in a cloud. 3. The rainbow about his head is the symbol of hope and peace. 4. The shining of his face and feet indicate that he shall spread light and intelligence. 5. His standing on sea and land shows that his mission was to the whole world. 6. The angel holds in his hand an open book. The roll is not only unsealed, but it is unrolled so that it can be read. This open book occupies a very conspicuous place in his work. The book in the angel's hand must be an emblem of some fact. 7. The seventh fact is that when he, standing on land and sea, with the open book in his hand, cried in a loud voice, a command, or proclamation, or a call for attention, the seven thunders uttered their voices. The whole evidently signifies some mighty movement on the earth inaugurated by Christ. The Fulfillment.—Beginning in the early part of the sixteenth century, within a short time of the date already reached, was a movement which corresponds fully to the symbols. Indeed the Reformation might be said to have begun earlier with Wicklif and Huss, but was fully inaugurated in the sixteenth century. It was a movement (1) in which Christ came in spirit; (2) a movement full of peace and hope; (3) a movement to diffuse light; (4) a movement for the whole world; (5) a movement due to the influence of the open book. The Reformation was the work of a book. Whatever the Romish clergy may pretend now, there is no doubt that before the Reformation they had taken the Bible from the people. The whole influence of the Catholic Church was opposed to its circulation, and in many instances persons have been burned for no other crime than having the Bible in their houses. The book was left sealed up in dead languages, and it was impossible for it to be read in the native tongue of any European people. This radiant angel, however, has in his hand a book open, significant of the fact that God's providence the Reformation should present the New Testament, open, to the world. Revelation 10:4. When the seven thunders had uttered their voices, etc. The seven thunders (definite article in the Revision) uttered their voices when the angel cried in a loud voice. John was forbidden to record what they uttered. Certain facts will help us to understand what is meant. 1. The apostate power which had taken away and closed the book of the New Testament was called the seven-hilled city, and is alluded to in Revelation as the woman that sat on seven mountains (chap 17:9). 2. The word thunder has been constantly used to describe the threatening, blasphemous, and authoritative fulminations issued by the seven-hilled power against its enemies. To illustrate this, Le Bas says in his life of Wiclif, page 198: “ The thunders which shook the world when they issued from the seven hills, sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity.” These ecclesiastical thunders derived their power from the fact that they were hurled from the seven-hilled city. Very appropriately the bulls and anathemas of Rome may then be called the seven thunders. 3. It is a historic fact that the opening of the book by the Reformation, called forth the loudest voices of the seven thunders. The anathemas that had been wont to shake the nations were hurled at Luther and his supporters. John says that he was about to write what they uttered. His act is symbolic. He becomes himself a part of the symbolism. His act shows that the voices of the seven thunders claimed a record as of divine authority. There was something uttered, and what was uttered was so presented that John was about to record it in the word of God. Then he heard a voice from heaven which bade him seal up what was uttered and write it not. When we remember that the thunders that issued from the Vatican were regarded by the nations as the voice of God, and that the Pope claimed to be the vicar of Christ, we can understand the meaning of John's symbolical purpose to record them as a part of the word of God, and also that of the heavenly voice which forbade them to be written. It simply represents what did take place among the reformers. There was an open book offered to the world. This resulted in the voices of thunder of the seven-hilled city. At first there was a disposition on the part even of Martin Luther, to listen to these thunders as divine, but finally he committed the Papal Bull issued against his teachings to the flames to be rejected, and it was rejected by the Reformers. Revelation 10:5-7. And the angel... sware... that there should be time no longer. The whole passage means that the time remaining is short, and that in the time of the seventh trumpet angel the whole consummation shall be reached. In response to the anathemas, thunders, and persecutions, called forth by the Reformation, the great angel who stands on both sea and land lifted his hand and uttered his solemn oath that the period of probation, persecution and suffering on the part of the Church, soon shall end. In Revelation 6:10 the suffering martyrs of Pagan persecution cry, O Lord, how long? And here to the second great body of martyrs assurance is given that events are hastening to the end. The mystery shall be finished when the seventh angel shall sound. Revelation 10:8-11. Go and take the little book... eat it up. I will give a synopsis of the events of the chapter. 1. The angel holds in his hand an open book. 2. He calls attention to it in a loud voice. 3. The seven thunders launch their thunderbolts against the reception of the open book by the world. 4. John is about to record their words, but is forbidden. 5. The angel affirms with an oath, that the duration of the power and terror of the seven thunders shall be short, and that soon the seventh angel shall sound universal redemption and triumph. 6. John is bidden to take the book. 7. He receives it and is told to eat it, or to receive and devour its contents. 8. Its words are sweet like honey. In the nineteenth Psalm the word of the Lord is compared to the sweetness of honey. 9. There are bitter effects that follow. The great object of this angel seems to be to present the open book to the world. The book is mentioned four times in the chapter; twice it is stated that the book was open. John, in behalf of humanity, receives the book; a symbol of the reception of the New Testament in their own tongues, received by the nations as a result of the Reformation. The word of the Lord was received by the people with great eagerness and joy. They found it “ sweeter also than honey and the honey comb.” But while they devoured the word with great enjoyment, there were bitter effects that followed. Millions, perhaps, in all, were persecuted and put to death because they had accepted the book and suffered it to determine their lives and worship. There is portrayed last another consequence of eating the book. “ Thou must prophesy again before many peoples, and nations, and tongues, and kings.” To prophesy is not only to foretell future events, but to declare the message of God. This message had been declared once by the apostles, both in person, and by those who preached their words. Apostolic preaching had almost ceased for many ages before the Reformation. John, the representative of the apostolic body, commanded to prophesy, implies a revival of apostolic preaching among all people and nations. "THE BOOK OF " Chapter Ten Just as there was an interlude between the sixth and seventh seals that included two visions designed to comfort the saints, so we find an interlude between the sixth and seventh trumpets with three visions that would have similar effect. Chapter ten contains the first vision in this second interlude, in which John describes a mighty angel coming down from heaven and standing with his right foot on the sea and his left on the land. Of particular note is a little book in the angel's hand. When the angel cried out with lion-like voice, seven thunders uttered their voices, but John is forbidden by a voice from heaven to write the things which the thunders uttered. At this point the mighty angel swears by God that there will be delay no longer, for when the seventh angel sounds his trumpet the mystery of God will be finished, as God declared to His servants the prophets (Revelation 10:1-7). Then the voice from heaven tells John to take the book from the angel. As he does so, the angel tells him to eat the book, with a warning that while it will be sweet as honey in his mouth, it will make his stomach bitter. When John eats the book, he is told that he must again prophesy about many peoples, nations, tongues and kings (Revelation 10:8-11). The significance of eating the little book is clear enough, for it symbolizes John mastering the contents of the message (cf. Ezekiel 2:1-3:11). As to its contents, it may pertain to the prophecies of chapters 12-22, which certainly contains prophecies of peoples, nations, kings, etc. While the sounding of the seventh trumpet would indicate the mystery of God was finished regarding the judgment of Israel, John would be shown more things to proclaim regarding the judgment of Rome starting in chapter 12. The significance of the seven thunders may forever remain an enigma. Summers believes that John was forbidden to record their utterances because there would be delay no longer and the time for warning was over. Hailey suggests that it may indicate that God has many unrevealed weapons in His arsenal of judgments to be used at His discretion, and that man cannot know all of God's ways. This vision appears designed to impress upon John that with the sounding of the seventh trumpet his work will not be over. Indeed, in chapters 12-22 we shall see the revelation of God's judgment against pagan Rome and ultimately the world. POINTS TO PONDER * The first vision of the interlude between the sounding of the sixth and seven trumpets * The significance of the little book given to John to eat OUTLINE I. THE MIGHTY ANGEL WITH THE LITTLE BOOK (Revelation 10:1-7) A. THE ANGEL, THE BOOK, AND THE SEVEN (Revelation 10:1-4)1. John describes another mighty angel coming down from heaven a. Clothed with a cloud b. A rainbow on his head c. His face like the sun d. His feet like pillars of fire e. A little book in his hand f. His right foot on the sea, his left foot on the land g. Who cried out with a loud voice, as when a lion roars 2. When the angel cried out, seven thunders uttered their voices a. John prepared to write what he heard b. But a voice from heaven instructs him to seal up the things uttered by the seven thunders, and not write them B. THE ANGEL AND HIS OATH (Revelation 10:5-7)1. John sees the angel lift his hand to heaven 2. The angel swears by God that there will be delay no longer a. For in the days of the sounding of the seventh angel, the mystery of God would be finished b. As God declared to His servants the prophets II. JOHN EATS THE LITTLE BOOK (Revelation 10:8-11) A. JOHN IS TO EAT THE BOOK (Revelation 10:8-9)1. The same voice from heaven instructs him to take the book from the angel's hand 2. He is told to eat the book, which will be sweet as honey in his mouth, but will make his stomach bitter B. JOHN EATS THE BOOK (Revelation 10:10-11)1. Taking it from the angel's hand, he ate it 2. It was sweet as honey in his mouth, but his stomach became bitter 3. He is told: "You must prophesy again about many peoples, nations, tongues, and kings." REVIEW 1) What are the main points of this chapter?- The mighty angel with the little book (Revelation 10:1-7) - John eats the little book (Revelation 10:8-11) 2) How does John describe the angel which comes down from heaven? (Revelation 10:1-2)- Clothed with a cloud - A rainbow on his head - His face like the sun - His feet like pillars of fire - A little book in his hand - His right foot on the sea, his left foot on the land - Who cried out with a loud voice, as when a lion roars 3) When the angel cried out, what happened? (Revelation 10:3)- Seven thunders uttered their voices 4) What did John start to do? What was he told? (Revelation 10:4)- To write what he heard - To seal up and not write what the seven thunders uttered 5) What did the mighty angel swear by God? (Revelation 10:5-7)- That there should be delay no longer - That in the days of the sounding of the seventh angel, the mystery of God would be finished, just as God declared to His servants the prophets 6) What is John then told to do? (Revelation 10:8)- To take the book from the mighty angel 7) What is he told to do with the book? What did he do with the book? (Revelation 10:9-10)- To eat the book - He ate the book, which was sweet as honey in his mouth, but made his stomach bitter 8) What was he then told? (Revelation 10:11)- He must prophecy again about many peoples, nations, tongues, and kings Questions by E.M. Zerr On Revelation 101. What did John see further? 2. From where did he come? 3. How was he clothed? 4. What was upon his head? 5. State the appearance of his face. 6. And that of his feet. 7. What was in his hand? 8. In what position was it? 9. Where did he place his right foot? 10. And where the other? 11. How did he cry? 12. To what was his cry likened? 13. When he cried how many voices were heard? 14. To what did these voices belong? 15. What was John about to do? 16. On what subject was he ·going to do this? 17. From where did he hear another voice? 18. What was he to seal up? 19. When was he to write them? 20. Which angel did he again see? 21. Tell what he lifted up. 22. Towards where did he lift it? 23. What form of saying did he utter? 24. By what person did he utter this speech? 25. What great works had he done? 26. State the subject of this oath. 27. Whose mystery was going to be finished? 28. In whose days will it be done? 29. To whom had this been declared? 30. By what class of persons was it declared? 31. What voice spake to John again? 32. From where did this voice come? 33. What was John told to take? 34. In whose hand was it now? 35. Tell where this angel was standing. 36. Did John cmply with the command? 37. Repeat his request of the angel. 38. What was John told to do with the book? 39. How would it affect his body? 40. In what way would it be sweet? 41. What did he then do? 42. ']'ell how it affected his mouth. 43. Was its effect the same throughout 1 44. How long until the effects came 1 45. What work must John do again? 46. Before whom must this work be done? 47. How many angels mentioned in this chapter? 48. Tell how many voices. 49. What was announced to wait no longer? 50. What was forbidden to be revealed, Revelation 10:1. The drama of the book of Revelation is proceeding down through the centuries, until we are about to arrive at the revolution known in history as the Reformation. But the full development of that mighty movement will be preceded by some items preparatory to it. Now is another time when the reader should again read carefully the "General remarks" at the beginning of this book. But the oppression from the power that was created through the union of church and state has exhausted the patience of the Almighty and he will soon inaugurate the work that is destined to dissolve the unrighteous monster and return to the people their right to act upon their own responsibility. The preliminary events necessary for the main performance are due to begin soon, which will be indicated by some of the symbols of this chapter . This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 10:2. The angel had a little book which indicated that the events about to be predicted would not take long and hence would not require a large book to record them. The book was open which signified that the things about to happen were to be made known; that their account was not a sealed book as the one in chapter 2. It denoted further that the Bible which had been closed to the people by Rome would soon be opend again so that all might read. The sea and earth comprise the entire surface of the globe and the symbol means that all the world would be affected by what was soon to occur and which would be announced presently. Comments by Foy E. WallaceVerse 2.5. In his hand a little book opened: This book in Revelation 5:7 was "sealed and no man in heaven, nor in earth, neither under the earth was able to open it." (Revelation 5:2) But the "Lion of the tribe of Judah"--the Lamb in the midst of the throne--"hath prevailed to open the book and to loose the seals thereof." (Revelation 5:5) It was therefore no longer sealed, no longer a mystery, but now an open book. When it was sealed it seemed large. Unknown things are greater in seeming proportion than the things that are known. They become simplified and minimized in proportion to the knowledge of them. When the seals within the book were loosed, or revealed, it became an open book, and it was a little book compared with knowing and not knowing its contents. 6. Right foot upon the sea . . . left foot upon the land: The land and the sea were the territories of their persecutors. Later the Jewish persecutors of Palestine were described as "the beast of the land" and the Roman persecutor was designated "the beast of the sea." The sea beast was said to exercise authority over the land beast, based on the universal sway of Rome's power. But the mighty angel stood with one foot on the land, the other on the sea, declaring his power over both as Lord of the land and of the sea. Revelation 10:3. The angel's voice was like that of a lion in that it was strong and itself heard far and near. We know from the context that the angel's cry was the announcement that the Bible was again to be given to the people. Of course that would be unwelcome news to the heads of the apostate church and it was natural for them to protest. That called for seven thunders from the "seven-hilled" city of Rome. Comments by Foy E. WallaceVerse 3.7. A great voice as a lion roareth: The Lamb in the midst of the throne, once slain, who was the Lion of the tribe of Judah, who had conquered to open the book and loose its seals, now came as the "mighty angel" to announce the near end of the things in the book; and when his "loud voice" heralded the angel's proclamation, seven thunders uttered their voices, as signs of revolutionary events that would presage the end. Thunder was regarded as the voice of God. (Job 37:2; Psalms 18:13; Psalms 81:7; Isaiah 30:31-32) Thunder attended the inauguration of the law. (Exodus 19:16) When the people heard God's voice, they said it thundered. (John 12:29) It was a symbol of divine power in the executions of vengeance on evil-doers. (2 Samuel 2:10; 2 Samuel 22:14; Isaiah 29:6) And that was its significance here. Revelation 10:4. Not realizing the deception there was in the protests, John was about to write down what the thunderous voices said. (We remember he was told in chapter 1:19 to write the things that should be thereafter .) But the Lord understood the motive of the seven voices coming from the headquarters of the "man of sin," and He caused a voice to instruct John not to record them but to seal them up. Comments by Foy E. WallaceVerse 4.8. Seal up those things which the seven thunders uttered and write them not: The book of seven seals was opened, and its seals were loosed; the trumpets of the seven angels were sounded; but the seven thunders were sealed up and John was commanded to write them not. The things which the seven thunders uttered and which John was ready to transcribe, related to the things of the future not disclosed in the seals nor proclaimed in the trumpets, neither contained in the vials yet to be poured. They were things outside the realm of revelation, beyond all human knowledge or finite information. The sealing up of the thunders signified that there is a category of the infinite in God's dealings with men and nations which can never be revealed. Much therefore, after all the seals were loosed and all the trumpets had sounded and all the woes were pronounced and all the vials poured, must remain enfolded and unrevealed. There are in the nature of things of the infinite and the hereafter not within the scope of God's revelation to man. It is in keeping with the principle revealed to Moses, that "the secret things belong to the Lord our God, but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law." (Deuteronomy 29:29) There are things connected with the counsels and purposes of God, and the reasons for his dispensations with reference to them, which are hidden in his own bosom, not to be pried into by any man or order of men. What the voices of the seven thunders uttered cannot be known, and for any man to undertake to explain what John was forbidden to write, would be presumption. The voices of the thunders evidently belonged to that region of "visions and revelations of the Lord" to which Paul referred as "unspeakable words not lawful for a man to utter." (2 Corinthians 12:1-21) The command of the voice from heaven to seal up and write not, with no conditions, restrictions or limitations of time has in it a finality that prohibits the explanation that makes the voices of the thunders the mystic symbols of imperial edicts and papal bulls of the medieval centuries, and the continuous revelation of the history of Christianity to the end of the world. Revelation 10:5. In lifting up his hand the angel mentioned before (in verse 2) was preparing to make an oath. (There is no inconsistency in this, for he was an angel of God and man only is forbidden to make oaths.) Revelation 10:6. Should be time no longer. Much misuse has been of this passage. It is not uncommon to hear a preacher making an earnest plea to his audience to obey the Gospel while the time is here. That soon the angel of God would place one foot on land and the other on the sea and declare that "time shall be no longer ." They thus make the phrase mean that the last day of the earth has come and hence it will be "the end of time." In the first place the events concerning which the angel uttered the phrase were several centuries prior to the second coming of Christ. In the second place the Bible does not teach there will ever be an end of time, for the word means the same as the word "eternity," and both words simply mean "duration" which is something that had no beginning and will never have an end. The word in our passage does not mean "time" as being the opposite of "eternity," but it has the same meaning the word would have if a moderator announced to the speaker that his time was up. The Englishman's Greek New Testament renders the word "delay." The passage means that the events being predicted--the events getting ready for the Reformation--were about due to start and that there would be no longer delay in the matter. Comments by Foy E. WallaceVerses 5-6.9. That there should be time no longer: The words of finality spoken by the angel required that they be sealed with the binding force of an oath. In the Old Testament God is said to have sworn by himself. (Genesis 22:16; Isaiah 45:23; Psalms 110:4; Psalms 89:35; Psalms 132:11) In the New Testament Peter refers to God having "sworn with an oath" to David. (Acts 2:30), and Paul declares in Hebrews 6:18 that God "confirmed by an oath" his immutable counsel, in which it was "impossible for God to lie." So if the voice from heaven was Christ himself, or "another mighty angel" there was nothing inconceivable or incompatible that he should sware by the eternal Creator of heaven itself, and the earth and the sea, "and the things that therein are."Standing on the sea and the earth, as if to survey the full sweep of all human powers, Roman and Jewish, the angel proclaimed that there should be time no longer. The time for the seventh angel to sound the seventh trumpet was near, and the culminating events would be no longer delayed. This angelic proclamation did not refer to the end of all time, but rather to the end of the events signified in the vision. The word time here means delay, the time, or delay, of these events was about to end. In Revelation 6:9-10 the souls under the altar cried "how long, 0 Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" In the response to this prayer, in verse 11, "it was said unto them that they should rest yet for a little season"--that is, wait for a time, until the vision "should be fulfilled." That "little season" was about to end with the approaching proclamation of the seventh angel, the time should be no longer. The prayer of the martyrs for avenging judgment was about to be answered and would speedily come with no more delay. In Revelation 8:3 the prayers of all the saints are seen superadded to the cry of martyrs. The visions of the seven seals and the seven trumpets, with their intermissions, have been unfolded, and the vision having reached "the days of the seventh angel" there should be no more delay. Revelation 10:7. The mystery of God refers to the work of the Reformation that was to restore the Bible to the people. The seventh angel has not yet sounded, but he soon will because the preceding verse says there was not to be any further delay. By the time this seventh angel gets his message sounded the complete work of the Reformation will be done, that is, the prediction will be completed. Of course an inspired prophet speaks of things in the present tense even though he is speaking of events long in the future. John was seeing this vision in the first century and the Reformation came in the sixteenth, but an inspired angel can speak of such an event as having taken place. Such is the meaning of this verse when it says that when he shall begin to sound, the mystery of God should be finished. (See Revelation 11:15.) Comments by Foy E. WallaceVerse 7.The days of the seventh angel--Revelation 10:7.1. Days of the voice: This was a reference to the end of the Jewish state (Matthew 24:3), which was politically the end of the old Jewish dispensation, the days when the last trumpet was about to sound the note of doom--when he shall begin to sound--hence, in the days of the last events fulfilling these visions. They were fulfilled in that generation as foretold by the words of Jesus to his disciples. (Matthew 23:36 and Matthew 24:34) 2. The mystery of God finished: This mystery of God is that divine plan of Eph 1:9-10, which was to reach its fulfillment "in the dispensation of the fulness of times," and here the reference is to the "finish" of all events connected with its success. (Matthew 24:14) And it was accomplished for Jesus said, "this gospel of the kingdom shall be preached in all the world as a witness unto all nations; and then shall the end come." In verse 31, of this discourse of Mat 24:1-51, the Lord said that after these events of the destruction of Jerusalem he would "send his angels with a great sound of a trumpet" to "gather together his elect from the four winds, from one end of heaven to the other." These statements in Matthew and Revelation are parallel in meaning and alike had reference to the universal expansion of the kingdom of Christ, after the fall of Judaism and the end of the Jewish state. The destruction of Jerusalem, the demolition of the temple, the downfall of Judaism, and the end of Jewish state, which politically and practically ended the Jewish dispensation, were all a part of the divine mystery. The Mosaic law had been "nailed to the cross," "abolished" and "taken away"; but the Jewish state continued, and in that sense the Jewish dispensation functioned, until "the days of the voice of the seventh angel" which sounded the final doom. This was all in and part of "the mystery of God," the divine scheme of things, which was "finished" in the culmination of these events. 3. As declared to the prophets: These things were all declared to the Old Testament prophets and witness borne in the prophecies to their fulfillment. (Romans 16:25-26; 1 Peter 1:10-12) These were the things that were "manifested in last times"--the end of the Jewish world. (1 Peter 1:20) The old prophets contemplated all of the things pertaining to the kingdom of Christ, both of its inauguration and its expansion. (Genesis 49:1; Isaiah 2:2-5; Micah 4:1-4; Daniel 2:42-45; Daniel 10:14; Zechariah 14:1-21) The revelations made known to the prophets were a declaration in advance of the things to come--a witness to them--and found fulfillment in the events herein disclosed. Revelation 10:8. This little book is the one mentioned in verse 2 which contains predictions of things about to begin. John was the human agency of God for delivering the message to the world, and hence it was appropriate for him to receive the book at the bidding of the angel. We note two angels are involved in this episode, the one that held the book and the other one that sounded the instructions to John. Revelation 10:9. In obedience to the instructions of the angel John went and requested the other angel to give him the little book. As the angel delivered it to him he told him to eat it up. This was a symbol and indicated that John was to be inspired to report to the people. A similar instance of such a symbolic inspiration of a prophet is in Ezekiel 3:1-3. The book produced two opposite effects upon the prophet although he had only one body to absorb it. There was nothing inconsistent in John's personal attitude toward the word of God, but the world would not take the same stand in view of the unpleasant things it contains in its teachings. Therefore John was required to have a bodily experience that represented both his and the people's reaction to the word. See the note about "prophets acting" at 1 Kings 20:35 in Volume 2 of Bible Commentary. Revelation 10:10. John took the book and ate it with the results that he was told what would happen within his body. Comments by Foy E. WallaceVerses 8-10.The eating of the little book--Revelation 10:8-10.1. The voice from heaven: The voice again is the voice of verse 4; and from heaven identifies it with the voice from midst the throne, Revelation 9:13. It was the voice of direct authority from God, not through any agents, angels, creatures, elders or mediaries of the visions--but from God himself. 2. In the mouth sweet--in the belly bitter. The symbol of eating a book is found in the apocalypses of Ezekiel, with the same effects as described in this vision. (Ezekiel 2:9; Ezekiel 3:7; Ezekiel 3:14). The eating of this little book was in the mouth sweet as honey, as the precious flavor ascribed to the words of God. (Psalms 19:10; Jeremiah 15:16) The effects of eating the book were both sweet and bitter. John said: In my mouth sweet--in my belly bitter. The assurances and promises of victory and of reward were "sweet as honey." The contemplation of such triumphs produced the sweetness of joy and rejoicing; but the realization of the awful pronouncements fraught with fearful woes, turned the sweetness to bitterness in the belly, by reason of further contemplation on the tragic sufferings and sorrow, trials and tribulation they all would be called upon to endure in faithfulness, even in martyrdom, to receive the promised crown. Revelation 10:11. We are sure that the effects of eating the book included the reactions of the world, for this verse refers to the subject in direct connection with his eating it. The instruction explains why he was to eat the book, and why it had the mentioned effects, namely, that he was to prophesy again before many peoples, etc. Incidentally, this last statement shows that the one in verse 6 that there should be time no longer, does not mean that the end of the world had come. Comments by Foy E. WallaceVerse 11.The commission to evangelize--Revelation 10:11.1. Thou must prophesy again: Here is the clear indication that John survived the Patmos revelation. He survived the castastrophe of Jerusalem, to go among the nations, peoples, tongues, kings, proclaiming the passing away of the old things of Judaism and the end of the old system, preaching again the word that concerns the people of all nations. He would himself fulfill Matthew 24:31. 2. Before peoples, nations, tongues and kings: To apply the expression prophesy again to the further things in the Revelation does not fit the language used by the angel, before many peoples, and nations, and tongues, and kings. The statement is comparable to the words of Jesus to Saul on the Damascus road in that commission to be executed by Paul, the apostle, recorded in Acts 9:15 : "But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel."Furthermore, to make prophesy again mean to continue what he was then doing, and in the same way, would be a disregard for proper use and meaning of words. The passage indicates that John left the scene of these visions and became an active evangelist in many countries, among many peoples and tongues. John T. Hinds Commentary On Revelation 11 THE THE TEMPLE, ALTAR, AND WORSHIP Rev_11:1-2 Rev 11:1 ---And there was given me a reed like unto a rod: and one said, Rise, and measure the temple of God, and the altar, and them that worship therein.—In the preceding chapter the symbolic scenes were transferred from heaven to earth. This vision is also upon the earth. As John himself became a part of the vision of the little book, so he is a part of this vision. There appear before him the temple, altar, and worshipers with instruction to measure the three. While the old temple in Jerusalem had been destroyed for more than a quarter of a century, yet there was no more forceful way for John to under­stand the lessons than through that picture. Jewish minds had been accustomed for centuries to the temple system of wor­shiping God. Besides, before its destruction it had been used as a type of the church. (1 Cor. 3: 16.) Even the tabernacle which preceded the temple was definitely made, in its two parts, to represent the church and heaven. (Heb. 9: 1-9, 24.) John’ s being told to measure the temple, altar, and worshipers in the symbol meant that when the time arrived that this vision applied the church, the worship, and worshipers were to be measured. Once more we have in this text an example of a symbolic passage which contains both figurative and literal expressions. The words temple and altar are figurative; the word wor­shipers is literal. Measurements to be correct and valuable must be made by standard and accurate implements. In this case John was given a reed like a rod, something both ac­curate and convenient. Note that it was given him, not some­thing he made; it must have been given by the angel, not by men. Since the purpose of measuring, according to verse 2, was to determine what was approved or acceptable to God, then the measuring instrument had to be of divine make. This was nothing else than the New Testament teaching that al­ready had been given by the apostles. As it was perfect (2 Tim. 3: 16, 17), nothing else was allowed as a standard (Gal. 1: 8, 9). Revelation 11:2 ---And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations: —Since the word Gentiles means “ nations,” there is no dif­ference between the King James and the Revised in meaning. The Gentiles could enter the outer court of the Jewish temple, but not the temple itself. In fact, only consecrated priests could enter that building. The altar referred to is the golden altar of incense inside the holy place of the temple. The Jewish priests were typical of Christians. (1 Pet. 2: 5.) As John in the symbol was told to measure the worshipers (priests) so in the thing represented only those professing to worship God were to be measured. The reason for this is that at the time the measuring was to be done the religious world was in a hopeless state of apostasy. The purpose of applying God’ s word to such false religions was twofold: first, to show that they were false; second, to show honest souls how to worship God in spirit and in truth. It was unnecessary to measure the irreligious; if they wanted to be saved, the law was in God’ s word already. But false teach­ing needed to be measured to show it a perversion of divine truth. Revelation 11:2 ---and the holy city shall they tread under foot forty and two months.—The material temple was in Jerusalem, the Jewish capital, and was considered a holy city. Like the temple, it is also a type of the church. (Gal. 4: 26; Heb. 12: 22.) The final state which we call heaven is referred to as the “ holy city, new Jerusalem.’’ (21: 2.) The words could not mean literal Jerusalem, for that has been “ trodden down’’ by Gen­tiles practically all the time since it was taken by the Romans in A.D. 70 till the present, which is more than 1,260 years. To be trodden under foot would be fulfilled when Gentiles would corrupt and devastate the church. This had already been done when the measuring of the temple began with the Reformation. How long the church had thus been corrupted by worldly influences is stated here to have been “ forty and two months.” If taken literally, it would be three and one- half years or 1,260 days. This would be entirely too short a time to correspond with the period when the church was cor­rupted by worldly and human devices. With the year-day theory the time was 1,260 years. This is substantially the length of time that Roman Catholicism ruled with absolute authority, and therefore the time that religious corruption completely permeated church life. It would not affect the argument if the exact date when the period began and ended could not be ascertained; the facts would still be true. The period evidently refers to the time during which the church was completely under the domination of the papacy; or, from the time the bishop of Rome became head of the church (pope) till his power was broken by the Reformation. THE TWO Revelation 11:3-14 Revelation 11:3 ---And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.— Forty-two months, verse 2, and 1,260 days refer to the same period. This shows that months were counted as having thirty days. Three important things are mentioned in this verse: the witnesses, the time they were to prophesy, and the manner of their prophesying. Since the word witness means one who testifies, to prophesy simply means to give their testimony. They are further described in the next verse. Revelation 11:4 ---These are the two olive trees and the two candlesticks, standing before the Lord of the earth.— Expositors generally agree that what is said about the two witnesses is probably the most difficult passage in the whole book of Revelation. The theories suggested are hopelessly contradictory. One commen­tator (Alford) says: “ No solution has ever been given of this portion of the prophecy.” Some say that Enoch and Elijah are meant; others suggest Moses and Elijah. But no plausi­ble reason has been assigned by anyone why Old Testament prophets should be referred to in a passage which clearly refers to a time subsequent to the great Roman apostasy. Most of the interpretations offered are not only indefinite in fact, but lack any evidence of showing that they fit the time necessarily required. This, of course, is fatal to them. Several expositors understand the two witnesses to mean the Bible— that is, the Old and New Testaments. This view appears to be the only one with enough plausibility to merit serious consideration. That the things stated harmonize with the facts of Bible power and influence during the long, dark night of papal dom­ination preceding the Reformation is evidence that this view is most probably correct. To these facts we now give consid­eration. The two witnesses are said to be “ two olive trees and the two candlesticks.” This certainly means that the witnesses are symbolically represented by the olive trees and candlesticks. The purpose of a candlestick is to give light. (Matthew 5:15.) Anything that gives light may figuratively be called a candle­stick. For that reason the seven churches (1: 20) are called candlesticks. For exactly the same reason David referred to God’ s word as a “ lamp unto my feet, and light unto my path.” (Psalms 119:105.) As lampstands (marginal translation) could only give light through the oil they contained, so the things which furnished the oil are also called the witnesses. In Zechariah 4:2-14 there is a similar symbol, but of one candlestick with seven lamps. The olive trees emptied their oil into the lampstands. They are explained to mean the two anointed ones. (Verse 14.) Zerubbabel is told that what he would accomplish would not be by might (an army) or by power, but by Jehovah’ s Spirit. (Verse 6.) In plain, simple words the meaning is that just as the oil supplied to the lampstands by the olive trees gave the light, so what he did would be by direction of the Spirit of God. So in the text in Revelation the thought is that the light given by the Bible is due to the fact that it was spoken by men inspired by God’ s Spirit. Since the candlestick which lighted the tabernacle stood in the holy place in front or before the mercy seat where God met the high priest in the atonement service, so here these candlesticks are represented as “ standing before the Lord of the earth.” This would, at least, imply that their testimony had God’ s approval. That is certainly true of the Bible. The word “ witness” means one who testifies, and testimony is what is said. The two divisions of the Bible are called the Old and New Testaments. Hence, they are witnesses in the sense that they present God’ s testimony. Being two distinct parts of the testimony, they fit the requirements of this symbol. As already suggested, taking the 1,260 days literally— three and one-half years— would not be sufficient time for such mo­mentous things as the symbol indicates; hence, the year-day theory, which means 1,260 years, seems a necessity. The text does not say that the witnesses testified only 1,260 years, but they testified that long “ clothed in sackcloth.” They had testified before that period began and again after they were killed and came to life. “ In sackcloth” means that their tes­timony was hampered by dangerous obstacles in a dark and gloomy time. For true Bible teaching there have been no more mournful conditions than when the papal power virtually ruled the world. Possessing only handmade copies of the Scriptures was a natural handicap against their distribution. The teaching of the apostate church that only papal interpre­tations were authoritative naturally closed the door against personal study of the word. Bitter persecutions against those who refused submission to the Pope’ s authority completes the picture of gloom. Prophets clothed in sackcloth was a most appropriate symbol of the Bible struggling against such terrific odds. Naturally all apostasies rise gradually, and fixing a defi­nite date for their commencement is difficult and often impos­sible. It is certain that the great apostasy foreseen by Paul (2 Thessalonians 2:3-12) began in the full sense when the “ man of sin” was fully developed. That such a development was a real “ antichrist”— against Christ— is an undoubted truth. Evi­dently the beginning of this great apostasy was the beginning of the 1,260-year period. According to the general admission of church historians the first and basic departure from apostolic teaching was exalting one elder above the others and making him “ the Bishop” of the congregation. This soon led to extending his authority over other congregations. This again led to ascribing superior authority to bishops of congregations in prominent cities. At this time they were called patriarchs. The contest for supremacy finally narrowed down to Rome and Constantinople, with Rome gaining the Victory. Two dates especially have been urged as the time to place the beginning— A.D. 533 and 606. How­ever, if no exact date can be fixed, the general facts are the same. Elliott’ s commentary (Vol. Ill, p. 151) says that dur­ing the century A.D. 430 to 530 the Roman Papacy “ incipiently assumed that principle of domination over the ten kingdoms of Western Christendom, as well as of usurpation of Christ’ s place in the church, blasphemy against God, and hostility to God’ s saints, by which it was afterwards more fully characterized.” This gradual development of the man of sin is indicated in the following facts: Rome being the capital of the em­pire would naturally suggest the supremacy of her patriarch. Constantinople being the eastern capital naturally led to a rivalry for this honor. At the council of Chalcedon (A.D. 451) the Legates of Leo, patriarch of Rome, proclaimed him “ head of all churches.” In two councils at Rome, A.D. 494 and 495, the Roman bishop was declared to have “ authority over the whole church.” In A.D. 533 Justinian, the em­peror of the eastern part of the empire, issued a decretal letter solemnly recognizing the Roman bishop as “ head of the churches.” The foregoing facts have been gleaned from Elliott's commentary, Vol. Ill, pp. 151 to 160. For reasons to be given in the notes on verses 8-13 A.D. 533 is accepted as the probable time to date the beginning of the 1,260-year period. In A.D. 588 the patriarch of Constantinople, John the Faster, assumed the title of “ Universal Bishop.” Gregory the Great, who was at that time patriarch of the church at Rome, sent John and the emperor each a letter condemning their use of the title. Notwithstanding this condemnation, in A.D. 606 Boniface III induced Phocas, who reached the Roman throne through murder, to transfer the title from John the Faster to himself. This is probably to be considered but a wicked confirmation of the decree issued by Justinian in A.D. 533. The incident of A.D. 606 is reported by church historians generally. Revelation 11:5 ---And if any man desireth to hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man shall desire to hurt them, in this manner must he be killed.—The Old and New Testaments as God’ s two witnesses, though testifying for 1,260 years in sackcloth, were to have God’ s protection and finally prevail. Their enemies, therefore, were to be devoured. Fire proceeding out of their mouth cannot be taken literally. God said to the prophet Jeremiah: “ Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.” (Jeremiah 5:14.) The evident meaning is that those who were enemies or rejected God’ s word would be punished finally as his word taught. The warning is repeated for emphasis with the state­ment that such enemies are to be killed “ in this manner”— the manner God’ s word prescribes. Revelation 11:6 ---These have the power to shut the heaven, that it rain not during the days of their prophecy:— This language is probably an allusion to what was said about Elijah in 1 Kings 17:1 and James 5:17-18. Withholding rain probably means that those who rejected or perverted the testimony of God’ s word would be deprived of blessings during the time of their wicked career as well as receive final condemnation. Revelation 11:6 ---and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they shall desire.— The language here is doubtless an allusion to what Moses did in bringing plagues upon Pharaoh and the rebellious Egyptians. (Exodus 7:17-20.) Again, we note that there is no reason for this language to be understood literally. That many calamities came upon the enemies of the true church during the long period of papal domination is, of course, certain. But since this text does not explain the things meant by these sym­bolic expressions, we do not attempt any definite application. However, the calamities came upon them as often as the wit­nesses desired— that is, just when in God’ s providence it was appropriate. Revelation 11:7 ---And when they shall have finished their testimony,— This does not mean the final end of their testimony, but the end of the testifying in sackcloth which resulted in their symbolic death. As subsequent verses show they came to life again, and of course continued their testimony. Revelation 11:7 ---the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them.— From Daniel 7:3 Daniel 7:17 Daniel 7:23 we learn that “ beast” represents a king or king­dom. The Greek word rendered “ beast” means a wild and vicious animal. Here it must refer to some antichristian in­stitution, for it fights against the two witnesses whom God raised from the dead and exalted to heaven. The beast here, we are sure, refers to the great apostasy described by Paul as the “ man of sin” ; plainly, it means the papacy. This will appear more certain as we examine references to the beast in subsequent chapters. (See 13: 1 and 17: 3.) From 20: 2, 3 we learn that the abyss is the proper abiding place of Satan; hence, the beast coming up out of the abyss indicates some unchristian institution under the influence of the devil because it came into existence by his power. The sad part of the pic­ture here is that this devilish power or institution was to over­come the witnesses and kill them. Since we have decided the witnesses symbolize the word of God, killing them means the suppression of their testimony for a time; or, that they were to be rejected as true witnesses by some kind of legal enactment. As A.D. 533 has been shown to be the most probable time to date the beginning of the 1,260 years, the end of that period when the witnesses were to be slain would be 1793. If about that time the word of God was legally abolished, we have what fits the symbol perfectly, and additional proof that the dates accepted are correct. Just as the “ man of sin”—the papacy— was developed grad­ually, so the Protestant Reformation which broke the strangle hold of that “ beast” catne into existence gradually. All revo­lutions and apostasies arise that way. That the Reformation began in reality with Martin Luther in the sixteenth century is generally conceded, though preliminary work was done by others. Wickliffe in England in 1360 “ appealed from the Pope to the word of God*’ ; in the next century John Huss in Bohemia attacked “ the scandalous lives of the clergy,” and may be termed the “ John the Baptist of the Reformation.” (D’ Aubigne’ s Reformation, Vol. I, p. 92.) But the Reforma­tion really began with Martin Luther in Germany when he made his attack upon the sale of Indulgencies, the iniquitous barter, endorsed by the Pope, in which exemption from the penance prescribed for sin was sold for cash. On October 31, 1517, Luther posted his ninety-five propositions on the church door at Wittenberg, which was the most daring blow against papal authority that had ever been struck. It introduced per­haps the greatest religious struggle known to history to settle the momentous question— shall God’ s word (the two wit­nesses) be accepted as supreme authority, or shall mankind bow in subjection to a humanly originated papacy? From this time till the end of the 1,260 years the battle raged with fury, though the witnesses had already been testifying in dis­tressing times. Killing the witnesses means either the com­plete destruction of the Bible or its suppression for a time. Verse 11 shows the latter to be what is meant. This could be done either by legally refusing to allow it read, or proclaiming it false. The French Revolution introduced the “ Reign of Terror,” during which citizens were executed by the hundreds without justice or mercy. The nation was drenched in blood. The National Convention from 1792 to 1795 was a seething mass of the most revolting crimes. In 1793 in the convention Lib­erty and Reason had been celebrated as the real worship; “ the ancient faith had been abjured” ; the calendar had been changed and the traditions attached to it destroyed; the “ Convention had substituted a divinity created in their own image” “ for the supreme God of religious faith.” (Guizot’ s France, Vol. VI, pp. 189, 190, 250.) Truly, God’ s witnesses may be declared legally dead under such circumstances. Since the “ beast”— the papacy— caused the witnesses to testify in sackcloth, it may also be charged as indirectly causing their death, because France was up to that time dominated by Catholicism. Revelation 11:8 ---And their dead bodies lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.—Leaving dead bodies to lie unburied in the street is both disrespectful and contemptible. This sym­bolic vision, as John saw it, indicates the great contempt which infidels who had decreed the abolishment of God would show for the Bible. The bodies lying in the street may also indi­cate that they could not get rid of the Bible though they offi­cially rejected it. Since it was France that decreed the death of the witnesses, if the “ great city” is to be taken literally it would refer to Paris, the capital. But elsewhere in this book the great city is used symbolically to indicate papal Rome. (See 14: 8; 17: 18; 18: 10.) In the last passage Babylon is used figuratively to represent the apostate church. Here we are told that spiritually the great city is also called “ Sodom and Egypt”— that is, both of these cities are typical of it. Sodom represents corruption and Egypt bondage. Papal Rome, then, held its subjects in spiritual corruption and bond­age. When France turned infidel and rejected God’ s word that was spiritually crucifying Jesus afresh. (Hebrews 6:6.) Being a Catholic country, the witnesses were slain within the bounda­ries dominated by the papacy. The great city then probably refers spiritually to that apostate church rather than to any special earthly city. Revelation 11:9 ---And from among the peoples and tribes and tongues and nations do men look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. —The legal abolishment of God’ s word was such a daring and unprecedented act that peoples from all nations would be amazed as they looked upon the situation— doubtless wondering whether the Bible would ever again be received as a supreme law. Here the year-day theory is probably the correct view. If so, the time is three and a half years. The French “ Convention” continued for a little more than three years. The Constitution of 1793 was declared inapplicable and described as having been “ dictated by tyranny," “ accepted by terror," “ an organized an­archy." (Guizot’ s France, Vol. VI, p. 235.) The new con­stitution was accepted in 1795. Refusing to allow dead bodies to be buried indicates that some individuals may have been in favor of the Bible during that brief reign of terror, but the madness of the people prevented any chance to accept or practice its teaching. Revelation 11:10 ---And they that dwell on the earth rejoice over them, and make merry; and they shall send gifts one to another; because these two prophets tormented them that dwell on the earth.— Human weakness and sin make wicked people rejoice when their opposers are overcome. They are here represented as manifesting their joy by sending gifts one to another. This is a very natural way of expressing joy. The Bible condemns sin in most unsparing terms and it is no surprise that those who substituted liberty and reason for its divine precepts should rejoice at its legal suppression. It is not necessary to say thai this language applied to all the earth, but only to that nation where the death of the witnesses was proclaimed. Nothing is more tormenting than condemnation coming from a divine source. Men may laugh at the Bible, yet they feel most deeply the sting of its rebukes. Revelation 11:11 ---And after the three days and a half the breath of life from God entered into them, and they stood upon their feet; —As God's power alone can raise a dead body, John declares that the bodies stood up because God sent the breath of life into them. So the word could testify only because it was the language of the Spirit of God; hence, when the Bible had been given liberty to testify again, it was attributed to God’ s giving them life. This symbolically is represented by the witnesses standing on their feet. The French National Convention lasted a little more than three years. Before ending in 1795 it “ re­stored public worship.” (Standard History of the World, Vol. VII, p. 3399.) In 1797 Napoleon concluded a treaty of peace with Pope Pius VI. \ "THE BOOK OF " Chapter Eleven As the interlude between the sixth and seventh trumpets continues, two more visions are seen. The first involves John himself as he is given a reed and told to measure the temple of God, the altar, and those worshipping there. He is instructed, however, not to measure the court outside the temple, for it has been given to the Gentiles who will tread underfoot the holy city for forty-two months (Revelation 11:1-2). This vision may illustrate that while the city of Jerusalem will undergo great persecution during the Jewish War, which lasted about 3 1/2 years (42 months), the true temple of God will not be destroyed (the church, cf. 1 Corinthians 3:16; Ephesians 2:19-22). Then there is the vision of the two witnesses, which falls into three sections. With power they prophesy 1,260 days (42 months), clothed in sackcloth. Identified as the two olive trees and the two lampstands standing before the throne of God, they have the power to devour with fire from their mouths those who wish to harm them. They also have power to stop the rain during the days of their prophesying, to turn water to blood, and to strike the earth with plagues (Revelation 11:3-6). But when their testimony is completed, the beast from the bottomless pit makes war with them and kills them. For three and half days their bodies lies in the street of the great city that is spiritually called Sodom and Egypt (where Jesus was crucified, i.e., Jerusalem). Those who had been tormented by the two prophets rejoice, make merry and exchange gifts (7-10). However, after three and a half days they are raised to life and ascend into heaven, bringing great fear on those who saw them. In the same hour a great earthquake occurs in which a tenth of the city fell and 7000 men were killed. The rest were afraid and gave glory to God (Revelation 11:11-13). The two witnesses are reminiscent of Moses and Elijah, also Joshua and Zerubbabel (cf. Zechariah 3-4) perhaps even John the Baptist and Jesus, but I do not believe they portend two literal persons. Rather, they represent the witness of the church, with the number two signifying the strength of their witness (e.g., "two or more witnesses"). When their testimony is completed, there will be a time of persecution by "the beast" (later identified as Rome, Revelation 17:7-17) and those of "the great city" (already identified as Jerusalem, Revelation 11:8). However, the witnesses (i.e., the church) will be victorious, symbolized by their resurrection and ascension to heaven. The interlude ended, it is time for the third woe and final trumpet. As the seventh angel sounded, loud voices in heaven proclaimed "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" The twenty-four elders then fell on their faces and worshiped God, giving thanks to Him for having taken His great power and reigned. While the nations were angry, His wrath has come. So also has the time come for the dead to be judged (which may refer to the martyrs, who were now vindicated, cf. Revelation 6:9-11), His servants the prophets and the saints to be rewarded, and for the destruction of those who destroy the earth. Then the temple of God was opened in heaven, with the ark of the covenant in the temple, accompanied by lightnings, noises, thunderings, an earthquake and hail (Revelation 11:15-19). The physical temple in Jerusalem, which along with the ark (that had disappeared long before) was once the focal point of God's worship and reign, is no more. Now the temple and the ark are seen in heaven, perhaps symbolizing that the worship and reign of God has become universal rather than localized in a physical city and nation (cf. John 4:20-24). We have reached the climax of the first half of the Revelation, in which we have been shown judgment against unbelieving Israel, especially the city of Jerusalem. Through the visions of the seven seals and seven trumpets we learn of the arsenal at God's disposal: conquest, war, famine, pestilence, natural calamities, moral decay, external invasion. Just as God used such instruments in His dealings with the nations in the Old Testament, so His Son would use His power to reign over the nations with a rod of iron (cf. Revelation 1:5 Revelation 2:27 Revelation 3:21). Truly, "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" (Revelation 11:15). The destruction of Jerusalem in A.D. 70, as foretold by Jesus in Matthew 24, Mark 13, and Luke 21, exemplified the power of His reign over the nations. His victory over Rome described later in Revelation will confirm His power and dominion as King of kings and Lord of lords (cf. Revelation 17:14). We have also seen visions designed to comfort the saints being oppressed by their enemies, especially martyrs. God has taken notice of their suffering, and while persecution may temporarily be their lot, victory will ultimately be theirs! Those who suffer death at the hands of their enemies are promised salvation and the blessing of being in the presence and care of the Lord. Nothing can totally stop their witness, and nothing can keep God from remaining true to His covenant with them! POINTS TO PONDER * The remaining visions in the interlude between the sounding of the sixth and seventh trumpets, and what happens when the seven trumpet sounds * The significance of these visions, and possible explanations of what they mean as we summarize what we have seen in the first half of the book of Revelation OUTLINE I. THE TEMPLE OF GOD (Revelation 11:1-2) A. THE COMMAND TO MEASURE THE TEMPLE AND ITS (Revelation 11:1)1. John is given a reed like a measuring rod 2. Told to measure the temple of God, the altar, and those who worship there B. THE COMMAND NOT TO MEASURE THE OUTER COURT (Revelation 11:2)1. Told not to measure the court outside the temple 2. For it has been given to the Gentiles, who will tread the holy city under foot forty-two months II. THE TWO (Revelation 11:3-14) A. FOR 1260 DAYS (Revelation 11:3-6)1. Two witnesses given power to prophesy, clothed in sackcloth 2. Identified as the two olive trees and two lampstands standing before God 3. Those trying to harm them are devoured by fire from their mouths 4. Having power: a. To shut heaven so no rain falls during their prophesying b. To turn water to blood c. To strike the earth with plagues as they desire B. KILLED AND DEAD FOR THREE AND A HALF DAYS (Revelation 11:7-10)1. Their testimony finished, the beast will kill them a. The beast that ascends from the bottomless pit b. Who will make war against them and overcome them 2. Their dead bodies will lie in the street of the great city a. Spiritually called Sodom and Egypt b. Where our Lord was crucified 3. The peoples, tribes, tongues, and nation who dwell on the earth a. Will see their bodies three and a half days b. Will not allow them to be put into graves c. Will rejoice over them, make merry, and exchange gifts, because the two prophets had tormented those who dwell on the earth C. RAISED AND TO HEAVEN (Revelation 11:11-14)1. After three and a half days, the breath of life from God entered them 2. They stood, and great fear fell on those who saw them 3. A loud voice from heaven tells them to "Come up here" 4. They ascend to heaven in a cloud as their enemies saw them 5. In that same hour there was an earthquake a. A tenth of the city fell b. Seven thousand men were killed c. The rest were afraid and gave glory to the God of heaven 6. The second woe is past; the third woe is coming quickly III. THE SEVENTH TRUMPET: THE KINGDOM (Revelation 11:15-19) A. VICTORY (Revelation 11:15)1. The seventh angel sounded his trumpet and there were loud voices in heaven 2. Saying, "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" B. THE TWENTY-FOUR ELDERS WORSHIP GOD (Revelation 11:16-18)1. The elders fell on their faces and worshiped God 2. Giving thanks to the Lord God Almighty, the One who is and who was and who is to come 3. Because He has taken His great power and reigned 4. The nations were angry, and His wrath has come 5. The time has come a. That the dead should be judged b. That His servants the prophets, the saints, and those who fear His name, should be rewarded c. That He should destroy those who destroy the earth C. THE TEMPLE OF GOD OPENED IN HEAVEN (Revelation 11:19)1. The temple of God was opened in heaven, and the ark of His covenant was seen in His temple 2. There were lightnings, noises, thunderings, an earthquake, and great hail REVIEW 1) What are the main points of this chapter?- Measuring the temple of God (Revelation 11:1-2) - The two witnesses (Revelation 11:3-14) - The seventh trumpet: the kingdom proclaimed (Revelation 11:15-19) 2) What was John given and told to measure? (Revelation 11:1)- A reed like a measuring rod; the temple of God, the altar, and those who worship there 3) What was he told to leave out? Why? (Revelation 11:2)- The court outside the temple - It has been given to the Gentiles who will tread the holy city underfoot for forty-two months 4) What were the two witnesses to do? (Revelation 11:3)- Prophesy for 1,260 days, clothed in sackcloth 5) How are they identified? (Revelation 11:4)- As the two olive trees and two lampstands standing before God 6) What happens to those who try to harm them during this time of prophesying? (Revelation 11:5)- They are devoured by fire from their mouth 7) What power do these two witnesses have? (Revelation 11:6)- To shut heaven, so that no rain falls in the days of their prophecy - To turn water to blood - To strike the earth with plagues, as often as they desire 8) What will happen when they finish their testimony? (Revelation 11:7)- The beast that ascends out of the bottomless pit will make war with them and kill them 9) Where will their dead bodies lie? (Revelation 11:8)- In the street of the great city spiritually called Sodom and Egypt, where Jesus was crucified 10) How long will people see their dead bodies? (Revelation 11:9)- Three and a half days 11) How will those on the earth react to their deaths? Why? (Revelation 11:10)- They will rejoice, make merry, exchange gifts - Because the two prophets had tormented them 12) What happened to the two witnesses after three and a half days? (Revelation 11:11-12)- The breath of life from God entered them, and they stood on their feet - A loud voice from heaven called them to come up and they ascended to heaven in a cloud 13) What happened in that same hour? (Revelation 11:13)- A great earthquake, in which 1/10 of the city fell and seven thousand men were killed - The rest were afraid and gave glory to God 14) What was heard when the seventh angel sounded his trumpet? (Revelation 11:15)- Loud voices in heaven saying "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" 15) What did the twenty-four elders do? (Revelation 11:16)- Fell on their faces and worshiped God 16) For what did they give thanks? (Revelation 11:17)- The Lord God Almighty took His great power and reigned 17) As expressed in their praise, what had come? (Revelation 11:18)- His wrath - The time of the dead, that they should be judged - That He should reward His servants the prophets and the saints - That He should destroy those who destroy the earth 18) What was then opened in heaven, and what was seen in it? (Revelation 11:19)- The temple of God; the ark of the covenant 19) What then followed? (Revelation 11:19)- Lightnings, noises, thunderings, an earthquake, and great hail Questions by E.M. Zerr On Revelation 11L What was given to John? 2. Tell what it was like. 3. Who stood before him? 4. What was he t measure first ? 5. What other items to be measured ? 6. Tell what he was not to measure. 7. To what was it given? 8. What was to be trodden under foot. 9. For how long was it to be 1 10. To whom will God give power? 11. For how long will they prophesy? 12. How will they be clothed through this time? 13. What ther names are given to these beings? 14. Where do they stand? 15. Against whom will they issue fire? 16. With what effect? 17. Who else must be killed in same manner? 18. Tell what power these witnesses have. 19. Haw can they affect waters? 20. Upon what can they bring plagues? 21. What will they finish ? 22. Then what shall ascend from the pit? 23. Against what will he make war? 24. With what result? 25. Where will their dead bodies lie? 26. Were these names literal? 27. What else had happened there? 28. Who shall see their dead bodies? 29. For how long will they see this? . 30. What will they prevent from being done? 31. Tell what the dwellers on earth will do. 32. Why will they do all this? 33. What finally entered these bodies? 34. After how long a time? 35. What were they able to do then? 36. How did this affect those who saw it? 37. What was heard then? 38. Tell what the voice was saying. 39. What happened then? 40. By whom was this beheld? 41. What happened the same hour? 42. What portion of the city fell? 43. How many were slain? 44. How were the others affected? 45. What did it cause them to do? 46. Tell what is now about due. 47. What was now sounded? 48. From where were voices then heard? 49. What transformations did they announce? 50. Tell what Christ is to do. 51. What did the 24 elders then do? 52. To whom did they give thanks? 53. Tell what existence they ascribed to God. 54. What work did they also ascribe to him? 55. How were the nations affected? 56. What time had come? 57. Tell the two rewards about to be rendered. 58. What was opened in heaven? 59. Tell what was seen. 60. What were heard? Revelation 11:1. The reed given unto John was a measuring rule and is a symbol of the word of God. This is clear from the fact that the angel gave it to John who was one of the apostles. We know the word of God is the divine standard for it is required in 1 Peter 4:11 that, "If any man speak, let him speak as the oracles of God." At the time predicted by this chapter the apostasy ("falling away") was an established fact. The Bible was virtually taken from the people and the religious lives of men and women were judged by the decrees of Rome instead of by the word of God. This verse is a symbol of the true standard of the measurement as the apostles were given the authority to execute (Matthew 19:28). The temple of God means the church (1 Corinthians 3:16-17). The altar was the center of worship in the Mosaic system, and it is referred to here as a symbol of the worship under that of Christ. The in that worship therein means Christians, whose personal lives must be measured (regulated) by the word of God and not by the decrees of Rome. Comments by Foy E. WallaceIntroduction.SUMMARY OF THE SEVEN SEALSIt will be remembered that the seven trumpets were within the seventh seal. When the seventh seal was opened, seven angels appeared, having seven trumpets; in the hand of each angel, a trumpet. The significance of the sounding of the trumpets was to signal the commencement of the imp --was the signal of devastation, signified by the smitten earth, indicating divine judgmeRev_8:7he land of the Jewish powers. (2) The second trumpet--Revelation 8:8-9 --was the signal of the smitten sea. Casting the burning mountain into the sea signified the divine judgments on the sea power, the Roman monarchy, burning with the lust of war; the destruction of the power of the sea beast persecutors to make war against Christ. (3) The third trumpet--Revelation 8:10-11 --was the signal of smitten rivers, which signified by the great burning star the fall of the rulers, as spent meteors, from their former dominion; and the dissipation of the source of their power was symbolized by the drying of the fountain which supplied the river which flows through its channel. (4) The fourth trumpet--Revelation 8:12-13 --was the signal of the smitten sun, signifying the darkness that would settle over the Jewish state in the divine judgments to descend on Jerusalem, bringing an end to Judaism. (5) The fifth trumpet--Revelation 9:1-12 -was the signal of the fallen star, personified in a degenerate leader of impious forces, designated as an army of locusts from the smoke of the pit, and symbolizing the invasion of Judea by terrifying armies led by Satan personified in the persecuting emperor--the resulting calamities of which brought to pass the first of the three woes enumerated by John. (6) The sixth trumpet--Revelation 9:13-21 --was the signal of loosing the four angels, the imperial agents which had been restrained from hindering the messengers of Christ until the true Israel of God was sealed " of all the tribes of the children of Israel." The spiritual Israel was symbolized by the hundred forty-four thousand--the holy seed. With the completion of this mission of "sealing the servants of God," the suspension period was declared ended, and the four angels of destruction were loosed to proceed with the encompassing desolation of Jerusalem. (7) The seventh trumpet--Revelation 10-11 --was the signal of the finale, "in the days of the voice of the seventh angel"--the last days of the political Jewish state and the dispensation of Judaism--accompanied by the testimony of the two witnesses as necessary to establish testimony. It symbolized the two-fold mission and work of the prophets and apostles in the unfolding of the scheme of redemption, begun by Old Testament prophets, but completed by New Testament apostles, and fulfilled in the church. The tragic calamities surrounding these representatives of the church marked the passing of the second woe and the immediate pronouncement of the third woe in the sounding of the seventh trumpet, ending in the conquest of the kingdoms of the world by Christ the conqueror. VI.A OF THE FIRST The apocalypse known by all as the Book Of Revelation is comprised of two parts--two series of visions--therefore, essentially two apocalypses, but consisting in a repetition of import under a second set of symbols. The first series surrounded the conquering Christ; the second series surrounded the victorious church. The object of the visions of the first part, beginning with chapter four and ending with chapter eleven, was mainly the end of both spiritual and political Judaism, resulting in the expansion of the new "kingdom of God and Christ" over the whole Roman world. In harmony with this objective the first century persecutions, with that generation of martyrs, were represented by a system of signs and symbols, consisting in the opening of seven seals and the sounding of seven trumpets. The seven seals contained the successive events of divine judgment in the symbols of the destruction of the city of Jerusalem and the temple of the Jews. The opening of the seals represented the making known, or the revelation, of these judgments; and the sounding of the trumpets signaled that the time to commence had come. This first series of apocalypses includes chapters 4-11 of Revelation.(CHAPTER 4)The Revelation began and proceeded from the Throne in heaven, with Him who sat on it; Christ in the midst of it, surrounded by twenty-four elders, symbolic of the complete New Testament church-the totality of spiritual Israel, based on the twelve patriarchs and apostles of the old and the new dispensations. (CHAPTER 5)The book with the seven seals could be opened only by Christ the slain Lamb, who had risen to prevail and who had become the Lion of the tribe of Judah, able to defeat and conquer all the forces set in opposition to his Cause. The seven seals portended the overthrow of the persecuting powers both Jewish and Roman. (CHAPTER 6)The four seals were in the order portrayed by the four horsemen of the apocalypse. The white horse and its Rider of the first seal symbolized Christ, the Conqueror, the leading figure of the imagery, who appeared again at the end of the visions as the Rider of the white horse in the procession of victory in chapter 19. The red horse and rider of the second seal signified the persecutor waging war against the Cause of Christ. The black horse and rider of the third seal, represented distress, calamity and deadly famine, indicated by the symbols of the balances and scales for the weighing and measuring of all food allowances. The pale horse and rider of the fourth seal were designated as death and hades, and signified death, not death by martyrdom, but by pestilence and scourge. The fifth seal was the martyr scene of souls "under the altar" asking for avenging judgment, which, though delayed in a waiting period until the procession of events "should be fulfilled," was in due time and order received; and John saw them receiving this judgment in Revelation 20:4, for which he had heard them asking in Revelation 6:10 --thus signifying the resurrection of the Cause for which they had been slain. The sixth seal was the earthquake, which signified the shaking of the existing powers of government by revolutions, upheavals and wars; and the various divine visitations on the persecuting authorities. This was symbolized by the darkened sun, the falling stars and the scrolled heaven, all of which meant the folding up of the powers of persecution and the fall of Judaism. The events of this seal ended in the scene of the great day of wrath, where these portents of judgment descended on the great and mighty men of the earth, who are envisioned as calling upon the mountains for a hiding place from the face of God on the Throne, and from the wrath of Christ, whose Cause they had persecuted. (CHAPTER 7)The seventh seal, the last in the book of seals, displayed seven angels standing before God, to whom seven trumpets were given; and they "prepared themselves" to sound the seven trumpets as signals that the time had come to accomplish the seals, and that they were ready to proceed. ( 8-9)In the sounding of the seven trumpets seven angels proclaimed the judgments which were attended by the woes which John periodically announced in the progressive vision of the seventh seal, which have been summarized in the preceding section of these comments. ( 10-11)Lastly, the culmination of all the events of the first apocalypse was depicted when the seventh angel sounded the seventh trumpet, and the great voices in heaven in grand unison proclaimed: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ." The Rider of the white horse had conquered. Judaism, the arch enemy of Christ had fallen; the stars of Jewish rulership had been plucked from their orbits of dominion; the Jewish state was ended; the temple was no longer standing. The New Jerusalem and the spiritual temple of New Israel had prevailed. From the apocalypse of the Conquering Christ, the visions turned in chapter 12, to his tortured but triumphant church. Verse 1.The measuring of the temple--Revelation 11:1-2.The contents of the eleventh chapter are a continuation of the scenes of the interlude, or intermediate visions, between the sixth and seventh trumpet announcements. The things narrated belong to the days of the voice of the seventh angel--the end of the Jewish state or political dispensation. The siege and fall of Jerusalem was at hand. The pronouncement of chapter 10 that there should be time no longer had been made. The eleventh chapter presents intervening scenes of measuring the temple, for the preservation of the "holy seed," the "true Israel," the "one hundred forty-four thousand," the "innumerable host," the "remnant according to the election of grace," and the "sealed number"--representative of all spiritual Israel, the whole faithful church, and the true spiritual temple in contrast with the old temple which though still standing, was measured for destruction. The old Jerusalem, the apostate city, was marked for its downfall. 1. A reed like a rod: The indication is that this reed was given to John in the same manner and, hence, by the same One by whom the book was given to him in Revelation 10:9. And the angel that commanded him to measure the temple is the same angel that commanded him to eat the book. The use of the article the angel, rather than an angel, or another angel, designates the angel as Christ himself, as shown in the notes on the preceding chapter. The reed was like a rod. The measuring reed was six cubits, about three yards in length. This measuring reed was like a rod, signifying the authority of its giver, the angel. In the psalm-prophecy of Christ, David said: "I have set my king upon my holy hill of Zion . . . I will declare the decree . . . thou art my Son; this day have I begotten thee . . . I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron." (Psalms 2:6-9) Again the psalmist said: "Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion." (Psalms 110:1-2) Both of these psalms are applied in the New Testament to the rule and authority of Christ. In that same sense it is used in Revelation 2:27, "He shall rule them with a rod of iron"-- the rule of irresistible authority. The rod was also the symbol of affliction, as signified in the phrase "passing under the rod" of Ezekiel 20:37, and "take his rod away from me," of Job 9:34. This measuring reed given to John symbolized the authority of this "mighty angel" (Revelation 10:1), and his power to protect and preserve the true believers. 2. Measure, temple, altar, worship: At the start of the interval between the sixth and seventh seals, the angel announced the purpose of the interlude (Revelation 7:3) as time to seal the servants of God; and in verse 4 he described and defined the number of them which were sealed as being symbolically of all the tribes of the children of Israel. In the same imagery here, in the interval between the sixth and seventh trumpets, the command of the angel to measure the temple, the altar and them that worship is symbolic of the true Israel of God. They were measured for preservation, the holy seed of Israel, spiritual Israel, that should not perish. The measured number here in chapter 11 is the same company of believers as the sealed number of chapter 7. They are the symbolic one hundred forty-four thousand of all the tribes of Israel--of Revelation 7:4 --computed on the basis of twelve times twelve for the twelve tribes, and in the numeral thousand for a symbol of the aggregated whole, complete, total body of true believers, of the spiritual tribes of Israel. (Acts 26:7) The symbolism of the measuring of the temple is exactly the same, the sealed servants of chapter 7 and the measured worshipers of chapter 11 are the same company, symbolic of the same thing, sealed and measured for the same purpose. Revelation 11:2. The court in the old temple was the part that was open to the people generally. It is referred to in our passage as a symbol of the treatment that was imposed upon the institution of God by its enemies. Under the Mosaic system the temple was under the jurisdiction of the Jews, and that is why those on the outside were called Centiles. But in the fulfillment of the symbol the word refers to the enemies of the true church, namely, the leaders in the church of Rome. It must be borne in mind that all through this part of the book of Revelation, when reference is made either to Rome, or Babylon, or church and state, the same institution is always meant (if no exception is stated). That is because it was by the union of church and state that such a complete control was obtained over all the lives of the people. That is what is meant by the prediction that they were to tread under foot these arrangements of God. It is important to note that they did not tread under foot the temple nor the altar. That is because all through the Dark Ages there was a true church in existence in spite of the corruptions of Rome, although it was obscured more or less from the full public view. Forty and two months. This is the first time this unit of time has appeared in this book, but it will reappear many times under various figures. It refers to the period of the apostasy or Dark Ages as it is familiarly termed by the teachers in the brotherhood. In literal terms it means 1260 years and the various forms in which it is stated will all sum up to that figure by observing the rule in prophetic language that the month has 30 days. The exact number of years that requires the 60 is reached by the dates on which the full rule of Rome began and ended. Some of the details of that subject are not available to me at present, but we may be sure that the figure is correct from the fact that each of the various forms in which it is stated brings out the same 1260. And as to the correctness of the calculation we have historical verification of the round number in the words of Edward Gibbon, author of The Decline and Fall of the Roman Empire. He was an infidel and would have no motive for verifying the word of God, but lie was an authentic historian whose ability and accuracy were unquestioned and I shall quote from him as follows: "In the long period of twelve hundred years, which elapsed between the reign of Constantine and the reformation of Luther, the worship of saints and relics corrupted the pure and perfect simplicity of the Christian model; and some symptoms of degeneracy may be observed even in the first generation which adopted and cherished this pernicious innovation."--Volume 2, Chapter 28, Page 615. The forty and two months of our verse gives us the 1260 by multiplying forty-two by thirty. Comments by Foy E. WallaceVerse 2.3. The court which is without the temple--measure it not: As the measured portion of the temple symbolized the true Israel, the court without, outside the measured part, signified unbelieving Israel. "The court without--leave out" --it was not to be measured for preservation. They were not the sealed servants of God--they were not included in the twelve times twelve thousand of the spiritual tribes. They were given unto the Gentiles, and along with the old temple and Jewish state they were destined for destruction. As unbelieving Israel they should be cut off (Romans 11:22). Paul said cut off; John said leave out. The whole symbol is that the measured portion was the preserved spiritual Israel, and the unmeasured part was the unbelieving fleshly Jewish nation "given to the Gentiles" to be destroyed by the Romans, which was done in the siege of Jerusalem, the destruction of Jerusalem, and the end of the Jewish world. 4. The holy city shall they tread under foot. Jerusalem was the once holy city: but was no longer that. It was here called holy because of its past association with the covenanted and the sainted ancestors. "How is the faithful city become harlot! it was full of judgment; righteousness lodged in it; but now murderers." (Isaiah 1:21) "0 Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee . . . Behold, your house is left unto you desolate." (Matthew 23:37-38) By divine decree Jerusalem was to be desolated and "trodden down of the Gentiles." (Luke 21:24) The judgment had already been passed, and John was commanded to leave Jerusalem out, and "measure it not," as that which had been cast away. 5. A thousand two hundred and threescore days. The mathematical calculation of this figure was twelve hundred and sixty days, the same period of time assigned for the flight of the woman into the wilderness. (Revelation 12:6) The interpretation of scriptural numerals in relation to days and months should not be made on the basis of the literal number unless an over-riding reason for the exact mathematical application exists. Such a reason does exist in this calculation of the forty and two months, or the twelve hundred and sixty days of Revelation, mentioned in Revelation 11:2-3 Revelation 12:6 Revelation 13:5. From the imperial order and the beginning of the siege to its end and completion it was forty-two months, or a thousand two hundred and threescore days, or the oft-mentioned twelve hundred and sixty days--that was the exact period of time, as a matter of historical record, which covered the events of the siege and destruction of Jerusalem. An example of such necessary mathematical application is in the prophecy of Isaiah concerning the end of the ten tribes, Revelation 7:1-9. Because of the importance of this Isaiahan prophecy, and its bearing on the exact mathematical application of the forty-two months period of Revelation, the entire section of the Old Testament prophecy is here inserted: "1. And it came to pass in the days of Ahaz the son of Jothan, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. 2. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. 3. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; 4. And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah. 5. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, 6. Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: 7. Thus saith the Lord God, it shall not stand neither shall it come to pass. 8. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. 9. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established." This prophecy of Isaiah was to the effect that the conspiracy against Judah could not be executed, and that in threescore and five years the ten tribes (Ephraim) would cease to be a people, and it is the history of it that in exactly sixty-five years, from the date of Isaiah's prophecy, the ten tribes came to end--and that prophecy was literally fulfilled. And it was the history of it, in connection with the point of discussion, that it was exactly forty-two months (twelve hundred and sixty days, or a thousand two hundred and threescore days) from the imperial command to besiege and destroy Jerusalem to the accomplishment of the commission-- and this apocalypse was thus literally fulfilled also. For the historical evidence, Vespasian received his commission from Nero, and declared war on Jerusalem February, A.D. 67. The siege ended with the fall of Jerusalem, the burning of the city and temple, in August, A.D. 70. This computation of dates yields the forty-two months for Jerusalem to be "trodden under foot" as in the vision of Rev 11:2. The historical authority for these dates is Lardner's Jewish Testimonies, Vol. 8, and Josephus, in Wars Of The Jews, Vol. 7. The continuous historical theory of the dark ages period and to the end of time lacks historical evidence and factual support and must be rejected. In Revelation 13:5 the same exact number was used to designate the period of the beast's authority, and for the two witnesses to testify, as mentioned in verse 3, here in chapter 11. It was the same period as the "times of the Gentiles" in Luke 21:24, and it meant the time of judgment on Jerusalem by the Romans--therefore, the city was trodden down until the times connected with these events were fulfilled; that is, the period in which the Gentiles were engaged in the treading down of Jerusalem was thus designated, and only that period was envisioned in the mathematical phrases of the forty and two months and the thousand two hundred and threescore days.The period designated as "the times of the Gentiles" in the Lord's discourse on Olivet, as recorded by Luke, (Luke 21:24) does not refer to the time of salvation for the Gentiles, but to the period for the infliction of judgment on Jerusalem which was accomplished by the Gentiles (the Romans). The preposition until connected with the phrase the times of the Gentiles carries no indication of anything after the times mentioned. In Galatians 3:19 the apostle declared that the law was added until Christ should come-- and that was its point of termination. In Hebrews 10:9 the apostle further said that the Mosaic ordinances were imposed until the time of the new covenant--and there the old ordinances ended. So the declaration that Jerusalem was trodden down until the times of the Gentiles were fulfilled had reference to the siege and destruction of the city--that was the point of termination, and Jerusalem and all for which it had stood in the system of Judaism, theocratically and politically, according to all prophecies and apocalypses concerning it, came to its inglorious end. Revelation 11:3. The word power is not in the Greek and is not necessary for the thought, which is that God would see that His two witnesses could speak. The two witnesses are the Old and New Testaments, the documents that Rome took away from the people. To prophesy is from and Thayer's general definition is, "Speak forth by divine inspiration." Hence it includes the making of predictions and any form of speech that will impart information that is in harmony with the will of God. The word in our passage means that the Old and New Testaments would continue to exist and offer their information through the period designated. In symbolic language a day stands for a year (Ezekiel 4:6), hence the number of days named with words corresponds with the 1260 years. Clothed in sackcloth symbolizes a condition of mourning, and it is used in this verse to refer to the mistreatment the word of God would receive all through the Dark Ages. Comments by Foy E. WallaceVerse 3.The testimony of the two witnesses--Revelation 11:3-14.1. Power unto my two witnesses: The statement I will give in reference to my two witnesses reveals that the speaker here is Christ, the angel of verse 1, the only One who could assume such rank and authority. The assurance I will give power is based on a promise of the Lord to the apostles in Matthew 10:18-20, that when they should be arraigned "for testimony" they should "take no thought how or what" to speak; and as in Mark 13:11, "take no thought beforehand, neither do ye premeditate"; and as in Luke 12:12, "the Holy Spirit shall teach you in the same hour what ye ought to say." This is the power here given to the witnesses. The two witnesses are representative of the prophets and apostles whose testimony was "this gospel of the kingdom" which should be "preached in all the world for a witness" before the end should come-- Matthew 24:14. The dual testimony is based on the requirement of the law in Deuteronomy 19:15 that "at the mouth of two witnesses shall the matter be established," and repeated by Jesus in John 8:17, "it is also written in your law that the testimony of two men is true"; the allusion to which is made also in Hebrews 10:28, "he that despised Moses' law died . . . under two or three witnesses."These are the witnesses of Mat 23:31-37, of whom the Lord said: "Ye are the children of them which killed the prophets . . . behold I send unto you prophets . . . and some of them ye shall kill . . . crucify . . . scourge . . . and persecute . . . 0 Jerusalem . . . that killest the prophets and stonest them that are sent unto thee." They are representative of those mentioned further by Stephen in Acts 7:52, "which of the prophets have not your fathers persecuted?" By the prophets of the old dispensation and the apostles of the new covenant, the testimony, divine revelation, was completed and by "the two witnesses" thereby established. 2. Prophesy . . . clothed in sackcloth: The word sackcloth was of Hebrew origin and was interfused into every language as a symbol of ill-fortune. It was the suit of mourning in death, the garb of humility and penitence under judgment, and the clothing of suffering in calamities and persecutions-as so mentioned in Job 16:15; Psalms 30:11; Jeremiah 4:8; Isaiah 29:2; and Zechariah 13:4. The speaker in this vision told John that his two witnesses should prophesy clothed in sackcloth, as a sign of great affliction and as a token of the extreme suffering that their testimony should cause to come upon them, portraying retrospectively the altar scenes of chapter 6:9-11, and prospectively all of the tribulations yet to be unfolded, of which the two witnesses were representatives. 3. A thousand two hundred three-score: The forty-two months equal twelve hundred sixty days, computed mathematically (42 x 30 ==1260), which is in the text declared to be "a thousand two hundred and three score days." The reader is requested to turn back to the comments on verse 2 and compare again the parallel between Isaiah 7:1-25 (See Isaiah 7:1-9) and the forty-two months of Revelation for an example of exact mathematical application. It designated the period of time for the Gentiles to tread Jerusalem, the holy city, under foot, which was accomplished and fulfilled in the siege of Jerusalem by the Romans. It is also the appointed time for the two witnesses "clothed in sackcloth" to prophesy, in the appropriate garb of the prophets during the time of these woes. That is what the angel told John these representative witnesses should do, and it agrees with what the Lord also said should be done in the parallel passages previously cited in Matthew 24:14; Mark 13:10; Luke 21:12-15. It is evident that the period of the treading down of Jerusalem was the time of the testimony of the witnesses also. Revelation 11:4. Olive oil was the chief source of artificial light in Bible times (Exodus 27:20; Leviticus 24:2). Olive oil requires olive trees and hence since the word of God is the only source of spiritual light directly available to man, it is symbolized by olive trees. The phraseology in the last part of the verse is drawn from Zechariah 4:11-14. Comments by Foy E. WallaceVerse 4.The two olive trees and the two candlesticks standing before the God of the earth: Here the two witnesses are said to be two candlesticks and two olive trees. As already noted the number two stood for the established testimony of a complete revelation, being the number of witnesses required for testimony to be legally established. The candlesticks signified light, the dispensing of light, which was its general significance always. The olive tree was then the source of the oil for the lamps, the light the two olive trees, standing in relation to two candlesticks, should dispense. Actually, our word candlestick is not exact, a sort of misnomer, since that light-dispenser held lamps only, supplied with the purest olive oil when used in the tabernacle or temple service of God. In Rev. 1:20; 2:1 the candlestick was made an emblem of the church, which is not itself the light, but holds forth the light from Christ, who is Himself the light. The two witnesses were thus given an extended significance as representative of the prophets and the apostles, holding the lamp of light, burning the oil of the divine testimony of the two covenants, the Old and New Testaments. As Zerubbabel and Joshua in the same symbolism of Zechariah 4:1-14, were said to be "the two anointed ones, that stand before the Lord of the whole earth," so were the two witnesses of this vision standing before the God of the earth as the representatives of the whole body of believers, the collective "witness of Jesus" and "the word of God" by "the testimony which they held." (Rev. 2:9; 20:4) Revelation 11:5. If any man will hurt them, fire proceedeth, etc. Both sentences of this verse mean the same. We know that no one was ever literally injured by the Bible, hence we must understand this to be a symbol. Its meaning is that God is jealous for his word and will inflict vengeance upon all who oppose it. In times of "special providence" He caused various judgments to come upon men who mistreated the divine word. Otherwise the time will come when eternal punishment will be inflicted upon all who have not given the word of God the respect it deserves. Revelation 11:6. This verse is to be understood in the light of the preceding one. God is so jealous of his word that if He deems it called for he will inflict such judgments as these upon those who mistreat His word. Comments by Foy E. WallaceVerse 5-6.In verses 5-6 the two witnesses were set forth in this temple vision as both the light of the world and the protectors of the temple. "If any man will hurt them, fire proceedeth out of their mouth . . . he must in this manner be killed." No power would be able to prevail against the two witnesses until their work was done. "These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will."The figurative phrase to shut heaven that it rain not signifies the restraining of the civil powers to prevent and destroy the work of the witnesses. The power of the witnesses over the waters to turn them to blood and to smite the earth with all plagues were figurative descriptions of the calamities that would follow the testimony of the witnesses to the ultimate destruction of their persecutors. The days of the prophesying of the two witnesses defined the same period as the days of the voice of the seventh angel. (Revelation 10:7) In one the mystery should be finished, in the other they finished their testimony. During this period no power could prevail over them. It was that interval in which the angel of chapter 7 gave command to "hurt not . . . till we have sealed the servants of God." If any man willed to hurt them, initiated action against them, he must in this manner be killed--he would be destroyed in the manner that verse 5 describes, by the "fire" proceeding "out of their mouths" which "devoureth their enemies." These were the symbols of divine judgment against the persecutors of witnesses and the opponents of their testimony (verse 7), and it followed the same figures of speech of the threatened judgments of Christ to the seven churches in chapters 2 and 3. Revelation 11:7. Finished their testimony does not mean they quit testifying for they will not do that while the world stands. It means when their testimony has been made complete--when the New Testament is all written. When John was writing it had not all been composed yet, for the book he was writing was to be a part of that Volume. About the time the whole Bible was composed and confirmed, which was after all the apostles had passed from life, was the time that Rome became alarmed at the influence of the Bible. Also that was near the time that the union of church and state arrived at its great height, in which it obtained such power as to control all the people under its dominions. We understand the beast to be Satan operating through the power of Rome. Shall kill them is figurative because the Bible never was actually killed, but as far as its opportunity for control over the lives of men was concerned the Book was slain. Let the reader remember that it is the two witnesses of verse 3 that the present verse is dealing with. Comments by Foy E. WallaceVerse 7.In verses 7-8, when the two witnesses had "finished their testimony," and the "days" of their prophesying were completed, the "beast" from abyss would "make war against them" and "overcome them" and "kill them." This agrees with the description of the "end" after the "gospel of the kingdom" had been preached "in all the world for a witness unto all nations." Neither earthly nor hadean power could prevail against them until their testimony was finished, but when this was accomplished, the beast of the abyss would overcome them. This introduces the beast which will be described in the following chapters, personified in the persecuting emperor, or power, which though as yet had not appeared in the form of the beast, was symbolized in "the angel" of the abyss of Rev 9:11. The "king" leader of Rev 9:11 was "the angel of the bottomless pit," and from that the bottomless pit this beast ascended also. He was the "Destroyer," the persecutor, they were identical. The beast should overcome and kill the two witnesses. He was where they were, and where they became representatives of the persecuted church, and the martyrs, described in the following chapters. The beast could have been no other than the Roman power, for even when the Jews by their own law demanded capital punishment, it was necessarily executed by Roman authority. The unbelieving Jews were themselves the instigators of these persecutions but the Roman emperor was the executing power, and was the beast which made war, overcame, and killed the witnesses-- the cause they represented. But it was for a time only, for the witnesses should rise up and live again. Revelation 11:8. Dead bodies must be understood in the light of the comments on the preceding verse. We know the literal truth is that Rome was the institution that mistreated the Bible and took it away from the people. For that reason the symbols in this verse must be interpreted accordingly. The city is the domain of the apostate church, and the reference to Sodom and Egypt is made because of the wickedness that was in those places and their enmity against the Lord. The Lord's crucifixion also is laid to the same kind of elements that plotted the attack upon the Bible. Comments by Foy E. WallaceVerse 8. In verse 8, the specter of their dead bodies was seen lying in the street of the great city; it was an open spectacle of shame upon "the faithful city become an harlot." (Isaiah 1:21) The once glorious city was figuratively called "Sodom and Egypt," a designation known to the Jews as symbols of wickedness. Jerusalem had become a spiritual Sodom and Egypt. (Jeremiah 23:14; Ezekiel 16:46-52; Isaiah 1:10) The great city is identified in the text as Jerusalem by the description where also our Lord was crucified, of which, and in reference to himself, Jesus said, "for it cannot be that a prophet perish out of Jerusalem." (Luke 13:33; Matthew 23:34-37) It was consistent with all aspects of the scene to designate Jerusalem as Sodom and Egypt. The two names in biblical history were synonymous with abominable wickedness, oppression and persecution. Both designations--the holy city, and Sodom and Egypt--were adaptable to the checkered history of Jerusalem. Revelation 11:9. The Bible continued to be a prohibited book all through the Dark Ages or the 1260 years. That is the period represented here by three days and a half. The term is obtained by reducing three and a half years to days (1260), then remembering that a day in symbolic language stands for a year. Not suffer . . . put in graves. A refusal to give burial to a body that has been slain would indicate much disrespect for the body. The figure is used to denote the low esteem the church of Rome had for the word of God. Revelation 11:1. The reed given unto John was a measuring rule and is a symbol of the word of God. This is clear from the fact that the angel gave it to John who was one of the apostles. We know the word of God is the divine standard for it is required in 1 Peter 4:11 that, "If any man speak, let him speak as the oracles of God." At the time predicted by this chapter the apostasy ("falling away") was an established fact. The Bible was virtually taken from the people and the religious lives of men and women were judged by the decrees of Rome instead of by the word of God. This verse is a symbol of the true standard of the measurement as the apostles were given the authority to execute (Matthew 19:28). The temple of God means the church (1 Corinthians 3:16-17). The altar was the center of worship in the Mosaic system, and it is referred to here as a symbol of the worship under that of Christ. The in that worship therein means Christians, whose personal lives must be measured (regulated) by the word of God and not by the decrees of Rome. Revelation 11:10. The teaching of the Bible stands in the way of the evil desires of men who wish to profit by a misuse of the religion of Christ which they profess to follow. It torments them as the verse states it, and therefore it would be a cause for rejoicing among such people to have it put out of the way. Two prophets are other terms for the Old and New Testament. It was a custom to exchange gifts upon occasions of special rejoicing which was a form of mutual congratulations. (See Nehemiah 8:12 and Esther 9:22.) Comments by Foy E. WallaceVerses 9-10.In verse 9, it is stated that the people and kindred and tongues and nations, such as were represented in Jerusalem on the day of Pentecost, should see the dead bodies of the two witnesses. The word see indicated that the people would come to know the testimony of the witnesses, and would not allow them to be put in the grave--that is, the cause of the two witnesses survived. 5. The three and one-half days here were one-half of the symbolic seven, a shortened period of calamity, corresponding to the Lord's description of these tribulations in Matthew 24:22 and Mark 13:20 : "And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days"-- the cause only shortly defeated. A comparison of this application of the phrase three and one-half days is found also in the message that Jesus sent to Herod, recorded in Luke 13:31-33 : "The same day there came certain of the Pharisees, saying unto him, Get thee out and depart hence: for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected. Nevertheless I must walk today, and tomorrow, and the day following: for it cannot be that a prophet perish out of Jerusalem." This was an effort of the Pharisees to scare Jesus; he was lingering too long in Galilee to please his adversaries; and he was adding followers and new adherents to his teaching, as his reputation increased. The province of Galilee was a safe retreat from the dangers that would surround Jesus in Jerusalem, and the Pharisees knowingly attempted to reverse the Lord's favorable surroundings. It was an alleged Herodian threat, which if true, and Jesus had yielded to the intimidation, it would have involved him in an ignoble flight from the scene of his ministry; and if not true, it was the strategy of the Pharisees under friendly mien and confidential guise to divert his course from Galilee into the more perilous regions of Jerusalem. The pretension was that despite their differences the Pharisees were concerned with the Lord's safety; but there was no evidence that Herod Antipas had any designs of killing Jesus, as ascribed by these Pharisees. He had already enough blood on his hands by the execution of John in which he had been entangled and entrapped unawares (Matthew 14:2); and thinking that Jesus was John raised to life (Luke 9:7-9), he would not have been so foolish as to kill him again; beside this, is the fact that Herod did not want to kill Jesus, as shown by his sending him back to Pilate rather than to sentence Jesus in his own court. (Luke 23:6-11) The Herodian report was a Pharisaical invention, a fiction of their own to rid Galilee of Jesus, rather than a collusion with or an actual threat from Herod. And in the spirit of irony, not at all alien to his teaching, Jesus fell in with the report, knowing that the fox, whom he called that fox, was none other than the Pharisees themselves. The Lord answered the Pharisees: Behold, I cast out devils, and do cures today and tomorrow, and the third day I shall be perfected. It would be equivalent to convicting the Lord of cowardice to construe his statement to mean that he would tarry in Galilee two days more and on the third day he would quit! The proper analysis of the passage is: As in the past, so in the present (today); I shall continue without interruption (tomorrow); and in the future also (third day), I shall pursue this course until my ministry shall have reached completion in the finished work (perfected). There had been a predetermined time for the Lord's earthly ministry; instead of fleeing he would accomplish his work this day and tomorrow, and when the third or last day came, he should then have been perfected-his ministry fulfilled and his work finished. In the meanwhile there would be no abrupt or premature ending of his course by threats to intimidate or attempts to scare. Nevertheless I must walk today, and tomorrow, and the day following. The great Master had just stated that his divine ministry would continue to completion l now he refers to the day following as a day of walking, or the day of finished work. Henceforth, to the day of his passion, his resurrection and his ascension, until the purpose of his incarnation shall have been fully performed and accomplished, and his vicarious work crowned by his return to heaven from whence he came --until then, he would walk and work unlet and unharmed in Galilee, "for it cannot be that a prophet perish out of Jerusalem." His destination was Jerusalem, the evil murderess of the prophets and the deadly enemy of the kingdom of Christ--and Jerusalem would crucify him. The Lord's words to the Pharisees, paraphrased, were these: My danger is not Galilee, nor Herod, but Jerusalem; your seat and headquarters, where you reign; and when the day of my death shall come, you the Jews, not Herod the king, will be the author of the murderous deed.On another occasion (John 11:9) when the disciples warned Jesus that the Jews had plotted to stone him, Jesus answered: "Are there not twelve hours in the day?" Here again a figurative expression was employed to indicate a fixed and appointed time for the ministry of Christ to be accomplished. In the same figure of speech employed by Jesus on the two occasions mentioned, John represents the two witnesses as having been dead in the street the three and one-half days. Here it denoted that fixed and appointed time for the people to see their testimony, as a result of martyrdom, during the period of suffering. But the fixed time was designated as three and one-half days because that figure is one-half the seven days period--as the number seven represented the full time; and one-half of seven, the three and one-half days, represented the shortening of the period of tribulation through which they were passing. This application of the time figure blends into a complete harmony with the Lord's own predictive narrations of the tribulation period, as though woven by one hand into one apocalyptic garment: "For then shall be great tribulation, such as was not from the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened." (Matthew 24:21-22) The three and one-half days of the two witnesses were the pictorial fulfillment of the Lord's own prophetic descriptions. The pronouncement of verse 9 that they of the people and kindreds and tongues and nations . . . shall not suffer their dead bodies to be put in graves indicated that the defeat of their cause was of short duration--it would survive death, as life returning before decomposition. All of the combined powers of persecution could not prevent the survival of the testimony of the two witnesses. But--they that dwell on earth rejoiced--the enemies of the cause showed great jubilation over the death and public exposure of the witnesses, rejoicing in the victory they thought was gained-but their celebrations were premature. In their exchanges of praise and self-congratulation they would send gifts one to another with mutual admiration in the part each of them played in the prosecution of the cause of the two witnesses gloating in victory because the two prophets tormented them that dwelt on the earth. The earth signified the place of the powers, the sphere of authority. They were tormented by the presence and testimony of the two witnesses as the gospel torments the disobedient. (Acts 7:54); and as the effect of truth on evil spirits (1 John 4:18; Matthew 8:29; Mark 5:7; Luke 8:28). Revelation 11:11. After three days and a half means after the Dark Ages of 1260 (verse 9). Spirit of life is figurative on the same principle as being dead In verse 7. The apostate church took the Bible away from the people and "slew" it. Luther and his co-workers gave it back to the people which put "life" back into it. Comments by Foy E. WallaceVerse 11.The finale to the scene of the two witnesses was signified in verse 11: After three days and a half the Spirit of life from God entered into them, and they stood upon their feet: The resurrection of the cause for which the two witnesses died was here envisioned. It compares with Isaiah's vision of the figurative resurrection of Israel from Babylonian exile (Isaiah 26:13-19); and with Ezekiel's vision of the valley of dry bones (Ezekiel 37:1-14), in which the prophets described the resurrection of Israel from the grave of their captivity. The Ezekiel and Revelation passages contain several parallel expressions--the first, bearing on the return of the captive people of Israel from exile, and the latter applying to the overcoming of the heathen persecutions; the victory of the church over the persecutors; and the emergence from that period of tribulation and trial. Concerning Israel in captivity, Ezekiel said: "Come from the four winds, 0 breath, and breathe upon these slain, that they may live . . . and the breath came into them, and they lived, and stood up upon their feet." After the same manner of language in Revelation 11:1-19, John said: "The Spirit of life from God entered into them, and they stood upon their feet." The Ezekiel passage was a prophetic picture of the return of Israel from captivity; and the Revelation passage was an apocalyptic portrayal of the emergence of the church from the period of persecution. The effect of seeing the two witnesses stand upon their feet was described in these words: Great fear upon them which saw them: Reverence came over the by-standers-- not the enemies themselves as yet-but the resuscitation of the witnesses, as of life out of death, brought reverence for the testimony of the witnesses. Revelation 11:12. This is another symbolical passage for in fact the Bible was already in heaven. "For ever, 0 Lord, thy word is settled in heaven" (Psalms 119:89). The passage gives a symbolical performance that was to notify the enemies of the word of God that the forces of Heaven were recognizing it and were ready to welcome its renewed power on the earth. We know that such is the purpose of the verse for the closing statement is and their enemies beheld them. Comments by Foy E. WallaceVerse 12.Having been revived the two witnesses heard a voice saying: Come up hither (Revelation 11:12), and they ascended in a cloud. The triumph of the cause of the apostles and prophets over all foes was thus signified, and they were glorified for their testimony. It is on this principle that the souls of the slain lived and reigned with Christ in Revelation 20:4; and that true Christians now reign with Him, as affirmed by the apostle in Romans 8:17, 1 Corinthians 4:8 and 2 Timothy 2:11. In the vision their enemies beheld them ascend up to heaven. The witnesses heard the voice, and the enemies beheld them ascend--it is the scene of victory; it is the apocalyptic picture of the triumph of the cause of the apostles and prophets--the two-fold source of inspired testimony. Revelation 11:13. Earthquakes in symbolic language stand for revolutions in governments and the powers that be. When the work of the reformers got underway it caused many disturbances among the rulers of the world, who had been holding undisputed sway over the people through the past centuries. The numerical units that are men-tioned--tenth part and seven thousand are too exact to be taken literally. The meaning is that a great part of the former tyrannies was overthrown. Remnant . . . gave glory to God. When the work of the reformers became an established fact, it convinced some of the leaders that they had been in the wrong and were thus led to acknowledge their mistake. Were affrighted means they were compelled to feel a greater respect for God and his Book than they had before. Revelation 11:14. Second woe is past. The first was the scourge of the Dark Ages, the second was the dissolving of the union of church and state which was connected with the giving of the Bible back to the people. The third woe (not to God's people but to the enemies) is the resumption of power by the several kings and rulers, who had been deprived of their royal rights by the dominating power in Rome, that forced all people to be subject to its dictates. Comments by Foy E. WallaceVerses 13-14.The awesome aftermath of these fearful occurrences was described in verse 13: In the same hour there was a great earthquake. The "same hour" evidently meant in the midst of these events--the period of the triumph of the cause and the testimony of the two witnesses--in the hour of the interlude between sixth and seventh trumpets. The earthquake signified the revolutionary storms, uprisings and upheavals in human affairs, in governments, and among both Jewish and Roman authorities, as it became evident to all, even the most desperate that the Jewish state and Jerusalem, their city, were doomed. The statement that a tenth part of the city fell may seem obscure in meaning and application, but it has both religious and historical significance. In the previous chapters the like figurative phrases were used in the pronouncements of woes, saying that a third part of the earth was smitten. The division of parts was descriptive of the devastations accompanying the siege and destruction of Jerusalem and the blight of the whole land of Palestine that resulted. The woes symbolized this devastation as a series of occurrences, executed in succession. Each calamity was therefore symbolized as a fractional but a component part, in the order of the woes that were being pronounced. After the same apocalyptic manner, the saying that there was a great earthquake and the tenth part of the city fell, meant that the city and state and commonwealth of the Jews had come to an end. There were ten provinces of the Roman empire, and in this apocalypse the commonwealth of Palestine was represented as a tenth part. The fall of Jerusalem, the capital city, brought the same disaster upon the entire Jewish commonwealth and, as a synecdoche, the part was put for the whole--Jerusalem representing Palestine, the tenth part of the empire, and when as a tenth part, the city fell, so a tenth part of Rome fell. It was as a result of the great earthquake that the tenth part fell, and the earthquake was symbolic of the great political upheavals that took place all over the Roman empire in connection with these catastrophes. The siege and destruction of Jerusalem had become the signal for revolutions in various other Roman provinces, the historical fact and details of which Josephus and Pliny relate, corroborate and verify. It was therefore reasonable and appropriate apocalyptically to put Jerusalem for the whole commonwealth, and with the downfall of the city, the tenth part fell. This view is further supported by the fact that there is no historical record of such a mathematically fractional part of Jerusalem falling during the siege. The contextual surroundings of the phrase were descriptions of the universal impact of the downfall of the Jewish state and theocracy on the whole empire, a tenth part of which fell with the siege and destruction of Jerusalem and the demolition of the temple which symbolized the theocratic state; and the downfall of the perverted system of Judaism; and the end of the existence of the whole Jewish state. It is no marvel that these catastrophic events should be envisioned as a great earthquake, shaking the whole empire; and it is no wonder that the city was envisioned as a tenth part in the great downfall. In further emphasis upon the colossal effect of such a stupendous event upon the whole Roman world, the huge imagery continues with the following declaration: And in the earthquake were slain of men seven thousand. From the beginning of time seven was the number of days in a week, and the number seven has been used in scripture, prophecy and apocalypse as a symbol of the perfect and complete. The employment of this symbolic number in that statement, "in the earthquake were slain of men seven thousand," denoted that the destruction of the Jewish commonwealth was complete in the judgment that was passed on Jerusalem. Then, in contrast with the downfall of the enemies of the cause represented by the two witnesses it was said that the remnant were affrighted--that is, the calamities were so great the rest of the populace, those not waging the persecutions, abandoned their leaders and rulers in the midst of the awe of the fearful occurrences. As the Roman centurion executioner stood in awe at the crucifixon of Christ (Matthew 27:54), saying, "truly this was the Son of God," so beholding the things transpiring "the remnant were affrighted, and gave glory to the God of heaven." This was the apocalyptic gleam of light piercing the gathering clouds of darkness--the omen of the success of the gospel and of the ultimate deliverance from persecution awaiting all who would be true to the faith. With this assurance, verse 14 declared that the second woe is past; and, behold, the third cometh quickly. The preceding scenes of the two witnesses had predicted the second woe; now, the final blow was at hand--the end. The sounding of the seventh trumpet was immediate--cometh quickly--and that was the last woe. Revelation 11:15. Kingdoms of the world are not asked to become part of the kingdom of Christ. That would be virtually another union of church and state. What happened was a change in the attitude of the earthly kingdoms. Before the Reformation the kings on those thrones could not reign as Christ would have wished them to and as they personally would have been inclined. They had to take their instructions from Rome and rule their subjects as that head dictated. After the delusion was lifted by the insight into the scriptures that was afforded them through the work of the reformers, they learned that they could permit their subjects to regulate their own religious life as they believed Christ wished them to. It is in that sense that the kingdoms of this world are become the kingdoms of our Lord. Such a revolution was a woe to the "man of sin" in Rome for it meant the end of his arrogant rule. It is the third woe already predicted and now announced by the sounding of the seventh angel. He shall reign for ever and ever. Christ never ceased to be a king from the time He ascended to his Father's right hand (1 Peter 3:22), and will continue to be king until the time of His second coming (1 Corinthians 15:24-25). But He was not recognized as king by these earthly rulers while they were under the control of Rome. Comments by Foy E. WallaceVerse 15.The seventh trumpet--Revelation 11:15.1. The seventh angel sounded; and there were great voices in heaven. The interlude was over. The seventh trumpet sounded the finish--the end of the tribulation period. It was the completion of the "mystery of God" which was "according to the good tidings" of the prophets, fulfilled in the fall of Judaism, the triumph of Christianity, the success of gospel, the victory of the church, and the expansion of the kingdom of Christ. The "great voices in heaven" were the combined voices of the vision united as one to proclaim the announcement of the seventh trumpet. Before this it had been an angel or a voice but now it was all of the voices together in one great voice to announce the end of all events of the vision. The work, which had begun with the prophets and completed by the apostles, had triumphed over the powers of men, and the kingdoms of this world had become the kingdoms of our Lord and of his Christ. The dominion of earthly rule in the kingdoms of men could no longer overpower Christianity-- through their citizens they had become the kingdoms of our Lord (God), and of his Christ. This declaration depicted the conversion of the empire's citizens--the worldwide expansion of Christianity. It was the fulfillment of the words of Christ in Matthew 24:31 to send his angels with a great sound of trumpet, after the destruction of Jerusalem to gather together his elect from the four winds, from one end of the heaven to the other. With the fall of Jerusalem came the shaking down of all Jewish opposition to gospel. Christianity was liberated from the fetters of Judaism and entered upon a worldwide career of leavening the civilizations of world by bringing them under the influence of Christ. Thus the kingdoms or dominions of men became the kingdoms of our Lord (God) and of his Christ. In Ephesians 5:5 the apostle designated it the kingdom of God and Christ, and declared in Colossians 1:13-14 that it was then present. But in the apocalypse, the trumpets, thunders and earthquakes were envisioned as shaking down opposition of all human dominion to give way to the "kingdom which cannot be shaken." (Hebrews 12:18-28) From the apostle's vantage point could be viewed the sites of Babylonia, Persia, Grecia and Rome, all of which were shaken, upon the ruins of which was to be firmly planted and forever established the kingdom that remains. 2. "And he shall reign forever and ever."The seventh trumpet sounded the full sway of kingdom of Christ over all opposing forces--Jewish and Roman. From henceforth his elect were to be gathered "from the four winds, from one end of the heaven to the other" (Matthew 24:31) and the earth made full of the knowledge of the Lord, as the waters cover the sea. (Isaiah 11:9; Habakkuk 2:14) It was the joining of prophecy and apocalypse in the delineation of the sway of the kingdom of Christ, fulfilled in the universal sweep of the gospel. And he shall reign forever and ever. In the "kingdom of our Lord and of his Christ" God shall reign forever--his dominion over all earthly kingdoms was established in the events resulting in triumph of the cause of his Christ. This reign refers to the everlasting dominion of God, which no human authority, governments or powers can ever dethrone. Revelation 11:16. These are the four and twenty elders of Rev 4:4. They rejoiced to see the triumph of Him who was and is the saving virtue of both of the organized systems of religion given into the world by the Lord. Comments by Foy E. WallaceVerse 16. The song of triumph--Revelation 11:16-19.Verse 16 reverts to the worship of the twenty-four elders of chapter 4, in the beginning of vision. They were the enthroned representatives of the Old Testament and the New Testament--of Israel and the church. The visions began and end with them, in the symbols of the complete church of God, which was here seen rejoicing in victory. Revelation 11:17. Taken to thee thy great power refers to the triumph of righteousness over evil when the word God was given back to the people of the various kingdoms. Comments by Foy E. WallaceVerse 17.Verse 17 proclaims the success of the kingdom in a singing throng, opposite to the mourning tribes of Rev. 1:7 and Matthew 24:30. It was the answer to the souls under the altar of Rev. 6:9-11. God had taken to thee thy great power, exercised in the events of the visions--and hast reigned. He had ruled and overruled, as absolute monarch of the world, governing and disposing of all things in heaven and in earth, as affirmed by prophets of, old. (2 Samuel 5:4-5; Psalms 93:1) Revelation 11:18. Nations were angry. That is that part of them that still wished to profit by the deception of the people. Thy wrath is come means that God's vengeance had come upon the apostate church for abusing His word. The time of the dead also hath come, meaning the dead whose souls John saw under the altar (chapter 6:9). They cried for vengeance or judgment and were told that "their time" would come. Now that time has come and God has judged the apostate church by separating her from the advantages of temporal power. At the same time He gave reward to his faithful servants by having His word placed again in their hands. Destory them which destroy the earth refers to the same evil men described before who planned to destroy (corrupt in the margin) the earth. Comments by Foy E. WallaceVerse 18.Verse 18 declares that the nations were angry in fulfillment of Psa 2:2; Psalms 2:5 and Acts 4:24-30. It represented the attitude of the heathen world toward the gospel of Christ. The day of God's wrath had come on the persecuting powers, as depicted in Revelation 6:17. The time of the dead that they should be judged had come--they were dead as persecutors and as lord's of dominion over the servants of Christ, as in Isaiah 26:13; Isaiah 26:19 in reference to Israel. The time of avenging judgment had come, for the witnesses of Rev 11:7-8; and for the martyrs of Rev 6:9-11; and for "all righteous blood shed upon the earth" of Matthew 23:35. The time had come to give victory's reward unto his servants the prophets; and to the saints; and them that fear thy name. The imagery delineates the ruin of the enemies and the reward of the servants and saints of God and Christ--summed up in the phrase small and great, the full aggregation of them that fear thy name. These all, in the aggregate, were included in song of glorified elders. The Jewish rulers, aided by Roman rulers, who together contrived to destroy the earth in their opposition to the kingdom of God, by the persecutions waged were themselves destroyed. In Matthew 21:33-46, Jesus specifically pictured this end of the Jewish rulers and their state. Revelation 11:19. This verse is a symbol that is very significant. The Bible had been denied the people for 1260 years but is now restored to them. That is like letting the servants of God "in" on a great intimacy with the Lord. The original law was laid up by the ark in the Most Holy Place (Exodus 25:16; Deuteronomy 10:2). The people were never permitted to see into that place where the book of God was deposited. Likewise the people under Rome were shut off from seeing the Book through the years of the apostasy. But the work of the Reformation broke through that and forced open the privacy and gave them another view of the law. As an illustration of such a privilege John was given a view into the place where the ark was which he calls the ark of his testament or holy law. The lightnings and other things named refer to the commotions that were caused by the Reformation. Comments by Foy E. WallaceVerse 19.Verse 19 presents the closing scene--the temple of God opened in heaven. It was the new temple, the vision of that which was measured for preservation in Revelation 11:1. It was the "true tabernacle" of Hebrews 8:2; Hebrews 9:13; Hebrews 10:9. It was only re-introduced here, without further description, to become a part of second series of visions. In this new temple was disclosed the ark of his testament. In the Jewish temple of John's time, yet standing, there was no ark of covenant "within the veil." It had long been lost. But in the vision of the restored temple--the true spiritual temple (Hebrews 8:2), which supersedes the temple made with hands, there reappears the holiest and most sacred of all the treasures of the old tabernacle--the ark of the covenant. It symbolized that what was lost in the old is restored in the new--and the apostate Jewish state yielded its place to the complete restoration and perfection in the New Testament church of Christ. The curtains fall in the last words of this first vision: And there were lightnings, voices, thunderings, an earthquake, and great hail.These things followed all that had gone before in the vision. When the seventh trumpet sounded, the vision ended with lightnings, voices, thunders, an earthquake, and hail, which all at once came, as the sign to John that the revelation had not ended with the first vision. The great crisis just passed was to be followed by more of the same symbolism-- and the heaven of this vision was therefore still open with the close of chapter 11. But the beast that was, and was not, of Revelation 13:8, yet is--he would again be active. Thus chapter 11 ends the first sequence of events. The second begins with chapter 12, and repeats the imagery in another but similar set of symbols, extending the same events and experiences. John T. Hinds Commentary On Revelation 12THE WOMAN AND DRAGON Rev_12:1-6 Revelation 12:1 ---And a great sign was seen in heaven: a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;—A “ sign” is something to rep­resent or signify something else. This very word shows that the vision John saw in heaven was a symbol of something. Sign is often used to indicate future events as Matthew 16:3 clearly shows. The very language of this paragraph proves that its meaning here applies to the future. The commentators generally agree that the woman in the vision represents the church. The relationship of a wife to her husband symbolically refers to the relationship of the saved to God or Christ. Of national Israel Isaiah said: “ For thy Maker is thy husband; Jehovah of hosts is his name.” (Isaiah 54:5.) Concerning Christ’ s relationship to the church Paul said: “ For the husband is the head of the wife, as Christ also is the head of the church.” (Ephesians 5:23.) In verse 32 he declares plainly that in using the illustration of husband and wife he spoke of Christ and the church. Changing the figure slightly, Paul refers to Sarah and Hagar as being the two covenants— one from Mount Sinai, the other from Jerusalem— and says that Chris­tians are children of the free woman. (Galatians 4:23-24 Galatians 4:31.) There is no room for doubt here that the woman represents the church. Paul told the Corinthians that he had espoused them unto one husband. (2 Corinthians 11:2.) The description of the woman shows that she represents the true apostolic church, as it was originally established, not the corrupt church that was developed later. Sun, moon, and stars constitute the sum of material light; so through the word of God is given to the church all the spiritual light there is. Hence, indirectly Christ’ s disciples are the “ light of the world.’’ (Matthew 5:14.) Since Christ is the “ sun of righteousness” (Mai. 4: 2), and the source of all our spiritual light, “ arrayed with the sun” probably means the church clothed with Christ. As those in Christ have put him on, arrayed with Christ is a most natural meaning for the expres­sion. The suggestion made by some commentators that the moon represents the Jewish covenant or law seems the most probable explanation for this expression. The moon is an inferior light-shining body— reflects its light; such were the Jewish scriptures. Seeing the moon under her feet would imply their inferiority. Crowned with twelve stars most likely represents the apostles, who next to Christ occupied the most honorable position in the church as leaders. Twelve indi­cates perfection, and the apostles were the perfect mediums through which thechurch received her light. The word “ crown” here— Greek Stephanos— means a crown of victory, not a ruling crown. The apostles victoriously revealed the truth. Revelation 12:2 ---and she was with child; and she crieth out, travailing in birth, and in pain to be delivered.— The peculiar condition of the woman indicates a time when the church was to increase its membership, and implies that this vision takes us back to an early day in her history, if not to the very beginning. The success of the church in the first century is found in the New Testament. From that time on, of course, we are dependent on secular history. Revelation 12:3 ---And there was seen another sign in heaven: and behold, a great red dragon, having seven heads and ten horns, and upon his heads seven diadems.—There is no need to worry about the seeming incongruity of a dragon being “ in heaven,” or just what is meant by heaven, as some interpreters do; for what John saw is only a picture to indicate certain facts or events. This should be kept constantly in mind as the symbols are studied. The word “ sign,” as in verse 1, shows that some­thing in the future is indicated. The word “ dragon” is used thirteen times in the New Testament and all are in this book. In verse 9 he is called “ the old serpent” and “ the Devil and Satan.” Literally, it seems to denote some fabulous, serpent- form creature. Since the dragon is represented here as the deadly enemy of the woman and her offspring, the language appears as an allusion to Eve and the serpent in the Eden tragedy. (Genesis 3:1-6.) But the description here indicates that Satan figures in the events only as an instigator of fight on the church, the dragon being some earthly agency or medium through which the actual opposition was to be made. Plainly stated, the spirit of the dragon is the devil; he inspires the dragon’ s acts. The dragon is described as being great and red in color. This implies that his fight against the true church would be terrific and characterized with bloodshed. It is not unusual for fabu­lous creatures in mythology to be given some unnatural ap­pearance, but there must have been significant reasons for pic­turing an enemy of the church in such hideous form. Seven symbolically represents completeness and heads indicate power or authority, but there is probably some additional reason why that number is used in this emblem. The full significance of this symbol will be seen only when compared with similar ones in Revelation 13:1 and Revelation 17:3. The word “ horn” is an emblem of power and the number “ ten” indicates its general or universal exercise. Some expositors explain “ heads” to be symbolic of wisdom and the “ horns” to indicate power. That, of course, is true in fact as applied to the dragon, and the numbers show the complete and extensive use of such powers. The diadems upon the seven heads show that the dragon was some kind of ruling institu­tion. It is a matter of common knowledge that the church was established within the Roman Empire, and was therefore politically subject to Roman law. That the church passed through many persecutions and suffered much from the Roman rulers is also a known fact. The natural conclusion, then, is that the first great power against the church was pagan Rome. Elliott’ s commentary (Vol. Ill, p. 15) gives documentary evidence that the dragon became a Roman ensign near the close of the second century. If so, it is another indication pointing to the Roman Empire as the church’ s first enemy— in the texts using the word dragon. Another proof that pagan Rome was that first enemy is that John later saw a beast to which the dragon gave his authority (Revelation 13:1 Revelation 13:4), and this beast had seven heads. Diadems upon the heads would indicate at least that ruling authority was claimed. In Revelation 17:12 the ten horns of the beast are said to be “ ten kings.” Horns, there­fore, signify the power to rule. “ Ten” may only mean the universal rule of the Roman Empire or different divisions of the empire that supplied this power. The leading facts are sufficient to identify the dragon as pagan Rome. John saw a monster in the picture, and there is no more necessity for every detail to represent some specific thing than for every item in a parable to indicate something definite in the appli­cation. Revelation 12:4 ---And his tail draweth the third part of the stars of heaven, and did cast them to the earth:—In the vision John apparently sees the dragon passing through the heaven sweeping down one- third of the stars with his tail. Perhaps all that was intended by this part of the symbol was to indicate what a terrific and powerful enemy the church would have to meet in the Roman Empire. This feature of the symbol harmonizes with the idea that the dragon is represented as a serpent. Since this work of the dragon seems to have occurred before the exaltation of the “ man child” (verse 5), it may indicate different rulers that had been subjected to Rome when nations had been conquered by Roman arms, or it could refer to religious leaders who were killed or who apostatized. If this be the proper application, then the stars falling to earth indicated that rulers would lose their places of authority or deny the faith. The third part means not all, but a great number. Revelation 12:4 ---and the dragon standeth before the woman that is about to be delivered, that when she is delivered he may devour her child.—As the woman represents the church, the birth of a child indicates increase in the church by the addition of members. Of course, there had been a growth of the church since its establishment at Pentecost. The emblem here then must mean some time when there was about to be a great increase of the church, or when the increase became so in­fluential that Rome felt the necessity of its destruction. The persecution under Diocletian, the emperor, began in A.D. 303. The evident purpose was the destruction of Christianity. Gibbon says it was perhaps represented to Diocletian that “ the glorious work of the deliverance of the empire was left imperfect, as long as an independent people was permitted to subsist and multiply in the heart of the provinces.” (Decline and Fall, Vol. II, p. 62.) The twenty-third of February was the day appointed “ to set bounds to the progress of Chris­tianity,” doors of church houses were broken open and vol­umes of the holy scriptures committed to the flames. Ibid., p. 63.) Gibbon further says that Diocletian was at length trans­ported beyond bounds of moderation and declared “ his intention of abolishing the name Christian.” \ Revelation 12:1. As an aid in identifying this woman we will learn that she is the one who lived through the 1260 years of the apostasy (verse 6). That was not true in any sense of Mary the mother of Jesus. Besides, Mary was a literal woman and we are studying in a book of symbols. We should also remember that the apostate church as opposed to the Lord's institution is the outstanding subject of this book, and of course that of necessity is the church of Christ. Clothed with the sun symbolizes the light of divine truth with which the church has been entrusted (Ephesians 3:10; 1 Timothy 3:15). As the moon is a lesser light than the sun, so there are those in the church who are light bearers under the jurisdiction of the church. Crown of twelve stars evidently refers to the apostles. A crown indicates a position of rulership or judgeship. Accordingly we read of Jesus saying to his apostles, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). Comments by Foy E. WallaceVerse 1.THE WOMAN WITH CHILD (Revelation 12 :l-2) It is generally agreed that the woman was a symbol of the church. In the Old Testament Israel was repeatedly characterized as a woman, as in Jeremiah 2:32. In the New Testament the church of Christ is presented in the figure of a pure woman, as in 1 Corinthians 11:1-34; 1 Corinthians 10:1-33; 1 Corinthians 9:1-27; 1 Corinthians 8:1-13; 1 Corinthians 7:1-40; 1 Corinthians 6:1-20; 1 Corinthians 5:1-13; 1 Corinthians 4:1-21; 1 Corinthians 3:1-23, Galatians 4:26 and 2 John 1:1. 1. There can be no more fitting description of the church in holy relation to Christ, the Head, than that of the pure woman. True to this figure the vision describes in glowing symbols the character and attributes of the woman, as symbols of the apostolic church. In Revelation the word heaven was employed to denote governments and authorities. The Lord Himself so used the word in his own description of the destruction of Jerusalem in referring to "great signs in the heavens," and "stars falling from heaven"- a symbolic reference to the casting down of the Jewish and Roman rulers and authorities. In Luke 10:18, Jesus said: "I beheld Satan as lightning fall from heaven." In this language the Lord was forecasting Satan's complete downfall from his place and power of dominion, which would come as swiftly as lightning, as the result of Christ's victory over the hadean world by his death and resurrection. The sign in heaven meant the heaven of exalted dominion and rule--the heaven of the political dominion of the whole world. The "great sign" seen in the realm of authorities and dominions referred to the symbolic attributes of splendor and grandeur which followed, in which the woman was adorned before the whole political world. The sign in heaven--Revelation 12:1 .1. And there appeared a great wonder in heaven. The word wonder here meant a sign--a sign was seen in heaven. There are numerous uses of the word heaven in the scriptures. Among the Hebrews it was used chiefly in three senses. First, the aerial heavens where the winds blow and the rains form and the birds fly; second, the firmament where the stars as pendant jewels adorn the sky, and where all the constellations and planets are in orbit; third, the highest heaven, the third heaven, the residence of God and Christ, the dwelling of angels and mansions of the blessed. There are scriptures that use the word heaven in all of these senses. 2. A woman clothed with the sun. The sun is the great luminary that God created and placed in the heavens to preside over the day. The sun being obscured and ceasing to shine were symbols of calamity and darkness settling over nations. In the same way the shining of the sun was used as a similitude of the glory of God. When the Spirit in John, the seer, needed a figure to adequately set forth the glory of the church represented by the woman, he selected the flaming orb of the day--the woman, the church, was arrayed with the sun, the very glory of God. 3. And the moon under her feet. Standing with the moon under her feet was symbol of the exaltation of the church--an extended description of the glorious and exalted position of the church among and in the midst of all the creations, institutions, and governments of man. The symbol picture was most espeoially significant in the Roman world where this glory and exaltation would in succeeding events become visibly manifest to all the authorities of Caesar's empire. Isaiah the prophet pictured the church (Revelation 2:2) "on top of the mountains, exalted above the hills." The vision of the woman standing with the moon under her feet was the same imagery of exaltation. 4. And upon her head a crown of twelve stars. The stars are the glory of all the luminaries which adorn the heavens. No part of the visible creation exhibits the supreme glory of God so illustriously as the starry firmament. The crown of stars was the diadem of highest glory on the head of the woman-the glorious church. In royalty it was the ornament of queens. Ahasuerus "loved Esther above all the women . . . so he set the royal crown upon her head." (Esther 2:17) The stars were used in scripture to designate all luminaries of heaven, except the sun and moon. The twelve stars on the head of the woman is representative of totality, of completeness, of perfection. There were twelve tribes of Israel, representing the whole Old Testament church. There were twelve apostles for the New Testament church. The twelve stars in the diadem on the woman's head were a complete symbol of the whole church as typified in the Old Testament and fulfilled in the New Testament. Verses 1-17.BOOK OF FOURTHE OF THE CHURCH( TWELVE TO TWENTY-TWO-- VERSE FIVE)(THE SECOND SERIES OF SYMBOLS) NOTEThe first series of symbols ended with the last verse of chapter eleven. The first verse of chapter twelve is the beginning of the second series of symbols. The visions of this section were a recapitulation of the events of the first series, beginning from the first again, but with a new set of symbols. They cover the same period, a repetition of the same imagery in the delineation of the same occurrences. The reason for the two series is stated in the headings by which the purposes of the two series are indicated. In the first series, the symbols surrounded the Lamb, the Rider of the white horse--the conquering Christ--with the descriptive emphasis placed on activities of "the beast of the land," representing the Palestinian persecutors. The second series of symbols surrounded the victory of the church--the conqueror's Bride---over all the forces of persecution, in a set of symbols which placed the emphasis more fully on the activities of the Roman Emperor, who was represented as the beast of the sea, from whom the beast of the land derived authority to act. It was, therefore, said that the beast of the land worshiped, or "obeyed," the beast of the sea--meaning that the Palestinian authorities could do nothing without the consent of the Roman Emperor. The pattern of the Old Testament apocalypses are again recognized in the similarity existing between them and the visions of Revelation. A striking example is found in the dream visions of Joseph, and of Pharaoh in Genesis (Genesis 37:5-11 Genesis 41:18-32), and of Nebuchadnezzar in Daniel (chapters 2 and 7). In the visional dreams of Joseph concerning himself and his brothers the symbols of the sun, moon and stars of the second dream represented the same things as the vision of the sheaves in the first dream. The same thing is true of the visions of the cattle and the ears of corn in Pharaoh's dreams--the successive dreams were visional reenactments of the same events. In the same manner the four beasts of Daniel in chapter seven were symbolic repetitions of the four kingdoms of the colossal image dream of chapter two. By the same process the first series of visions in Revelation, embracing chapters four to eleven, portrayed Jesus Christ, the prevailing Lamb of God, in multiple symbols of conquering all enemies of his church and avenging the martyred saints, defeating all the minions of Satan. All of the events in this set of symbols were envisioned from the throne in heaven, as introduced in chapter four, setting forth the sending of armies by the King of heaven to destroy the murderers of his prophets and apostles and saints, burning their city and bringing an end to their persecuting power. These visions surrounded, as previously set forth, the siege of Jerusalem, the demolition of the temple, the destruction of the city, the downfall of Judaism and the end of the Jewish theocratic state. The unbelieving Jews were the instigators of the persecutions. Rome was only a collateral power to the unfolding scenes. Apostate Jerusalem, Judaism and the Jewish state were the objects of the apocalyptic portrayal. With the downfall of Judaism the greatest enemy of Christianity was removed from the path of the church, opening the door for the universal expansion of the gospel. The second series of visions, now ready for consideration, are retrospective--as they reveal the church in conflict with the diabolical powers of Rome, surviving all forces of persecution, and appearing at the close of the vision as the triumphant Bride of Christ, the church, after Babylon the Harlot had fallen in defeat. The victory of the church over these Jewish and Roman persecuting powers was set forth in the imagery of the new Jerusalem in contrast with the apostate Jerusalem. Pronouncing the same judgment on old Jerusalem, the prophet Isaiah exclaimed: "How is the faithful city become harlot! It was full of judgment: righteousness lodged in it; but now murderers." (Isaiah 1:21) And again, "Babylon the great" (Revelation 11:8), "a holy city, turned unrighteous and filthy."In contrast the new Jerusalem, the church, as the Bride of Christ, was robed in habilaments of victory "as the new Jerusalem coming down out of heaven"--after which divine judgment was pronounced upon the persecuting nations; and the tabernacle of God would be with men, signifying his dwelling place among his people in the new spiritual city rather than the evil persecutors of the old apostate city. All tears of persecution were to be wiped away. The sorrows attending the period of their persecutions would cease, and the church again would set out on its divine mission of making known the Spirit's message to all men--the gospel invitation. The twelfth chapter retrospectively begins with the portrayal of the church in conflict with the existing powers under the symbol of the woman and the dragon. Revelation 12:2. This verse describes the mother, but the literal facts are symbols of something that is not literal. Comments by Foy E. WallaceVerse 2.The woman's pain--Revelation 12:2.1. And she being with child cried, travailing in birth, and pained to be delivered--verse 2. A similar figure was used by the prophet Isaiah (Isaiah 66:7-8) of Israel in exile. Israel in the Old Testament was said to bring forth children. The church, in Romans 7:4, was said to be in spiritual conjugal relation with Christ resulting in bearing fruit unto God. John mentions "her children" (2 John 1:1) in symbolizing the church as the "elect lady." The woman here symbolized was the church in trial and persecution. 2. Travailing in birth. In this period of tribulation, the church would produce children in sorrow for martyrdom. 3. And pained to be delivered. During the period of greatest tribulation the church did not cease to bear her fruit; she continued to bring forth children, but in pain and persecution and martyrdom. The following verses will develop further the application of these verses to the part of the woman's seed that was martyred--the "child that was caught up unto God"--and the part of her seed, called "the remnant," or rest of her seed, that remained on the earth to suffer, but not to die. (3) The summary of the symbols.The context of chapter twelve yields three major points which must be classified and discriminated in order: First, the woman was a symbol of the Jerusalem church --represented as "the new Jerusalem," in Revelation 21:2 at the close of the Revelation, and stands for the whole church. Second, the man child referred to the martyred souls as "the firstfruits unto God and the Lamb." (Revelation 6:10-11 Revelation 14:4 Revelation 20:4) The woman's seed "caught up unto God and to his throne," who thereby entered into a state of victory over the dragon and his wrath in a distinctive sense. (Revelation 12:5) Third, the remnant or rest of the woman's seed were distinguished from the man child, as being that part of the woman's seed who suffered the trials of the great tribulation but were not slain or beheaded as were the martyrs. (Revelation 6:9-11 and Revelation 20:4) The woman of this chapter, therefore, must be considered as the organic body of the church--the totality of its members; distinguished from her seed, or children--the constituent members of it, in the two classes mentioned. The text and context will sustain this analysis, and these viewpoints can be maintained. Revelation 12:3. When a birth is expected in a family the members thereof are generally hovering near, impatiently waiting for the happy event. But in the case of this woman there is a being waiting near who is not friendly toward the event. This being is called a great red dragon. He is called Satan in other places and that is because he works through agencies that belong to this world. The dragon of our verse, then, is Rome. Some commentators designate that it means Pagan Rome but I do not believe it is to be restricted to that. However, since both Pagan and Papal Rome had their headquarters in the city of Rome, it will not make any difference as far as this verse is concerned, which angle of the subject we take. The description of the dragon in this verse agrees with the government of Rome with the leading European kingdoms that were connected with it and formed a part of the institution as a whole. The seven heads are so numbered because the city of Rome literally has seven hills on which it is situated. But those seven hills are not important except as symbols of something else not literal or at least not material. They represent the sevenfold power of that mighty institution in opposing the works of God. The ten horns are the same that Daniel saw (Daniel 7:7), and they correspond to the ten toes of the giant image in Nebuchadnezzar's dream. Comments by Foy E. WallaceVerse 3.THE GREAT RED DRAGON (Revelation 12:3-6)Trustworthy authorities cite the fact that the original word here rendered dragon appears in the New Testament only in Revelation. In the Septuagint (the Greek Old Testament) the same word is rendered serpent, in Exodus 7:9; and leviathan in Job 41:1; and dragon in Jeremiah 51:34. In Isaiah 27:1 the prophet referred to leviathan as "that crooked serpent," which apparently connects with the serpent of Gen 3:1 in Eden. In the Septuagint text serpent in Isaiah 27:1, is rendered dragon, and in both Hebrew and Greek texts it is made the symbol of Babylon, the power hostile to the people of God. In Ezekiel 29:3 dragon in the Septuagint was made the emblem of Pharaoh, king of Egypt, the bitter enemy of God's people Israel. In this chapter of Revelation the names Satan, Devil, Serpent and Dragon were used interchangeably, and evidently personified the persecuting powers hostile to the church; that is, Nero and his successors, in whom the persecutions and the persecutors were personified. (1) The dragon with multiple heads and horns--Revelation 12:3-4.1. And there appeared another wonder in heaven. This wonder was referred to as another sign. The other wonder, of verse 1, was the sign of the glory of the church in the symbolic ornaments of splendor with which the woman was adorned before the imperial world. In this reference, of verse 3, the sign was in the same heaven mentioned by Christ in Luke 10:18 : "I beheld Satan as lightning fall from heaven." It meant his dominion of diabolical influence. The church is called the "kingdom of heaven" because it is the reign of heaven in the hearts of men, and which designates its divine realm. Jesus said to Pilate, "Now is my kingdom not from hence." The word "hence" means here--his kingdom is here but not from here; it is from heaven. The word "heaven" referred to its heavenly origin and character. The word "now" referred to its immediate establishment in the world. But the heaven of Satan, from which he fell (Luke 10:18), meant the realm of his diabolical influence, and referred to the political authorities, governments and powers of the whole Roman world. It was the sign of an appalling persecution of unprecedented fury, beginning with the siege and destruction of Jerusalem, which was soon to burst upon the church; and the sign of this chapter was comparable to the signs of the twenty-fourth chapter of Matthew, thirteenth chapter of Mark, and twenty-first chapter of Luke, all of which contain the Lord's description of the events of the same period. 2. A great red dragon--Revelation 12:3. The dragon referred to Satan, the antagonist of the church, personified in the active persecutor--Nero and his successors--as representative of all that was opposed to Christ and the church. The flame-coloured description of the red dragon was the type of the destruction of war and the bloodshed of martyrdom. As in chapter six the colors of the horses corresponded with the mission of the riders. The horses were symbols of war and the red horse signified bloodshed. So it was here--the red dragon signified the murderous character of these minions of Satan--the Roman and heathen persecuting powers. 3. Having seven heads and ten horns--Revelation 12:3. As in chapter 5, verse 6, the seven eyes of the Lamb represented the perfection of wisdom, so the seven heads of this verse indicated the perfection or completeness of the universal rule and government of Rome, the seven-hilled city of the Caesars, to which the number seven in this reference may have been an allusion. But it was an evident symbol of the complete power of the ruling Roman emperor. The ten horns represented the unified universal power of the Roman emperor through the ten tributaries of the Roman government--all of which were in complete subjugation to the Caesars of Rome's seven hills on the throne of which at this time sat Nero Caesar, the ruling emperor. The ten horns, therefore, denoted the ten kingdoms over which the emperor ruled. 4. And seven crowns upon his heads--Revelation 12:3. The seven diadems upon his heads show the regal glory of this dragon. It should be noted that the diadems were not the crown of stars which was upon the woman's head, indicating the divine glory of the church; but here they were crowns of diabolical power and assumed glory. It is not an exaggeration that the great antagonist of Christ and the church in that era of greatest crisis should appear in symbols of pomp and power. Revelation 12:4. Third part of the stars means the men in positions of importance. The reason why only a portion of them was drawn is the same as other similar passages, namely, God has never suffered the enemy to annihilate completely that which he attacks. This dragon is standing by expecting to destroy the child as soon as it is born. Comments by Foy E. WallaceVerse 4.5. And his tail drew the third part of the stars of heaven --Revelation 12:4. The tail of the dragon was in the imagery of the sweeping power of the antagonist of the church and the destruction behind him in the wake of persecution, described in the symbol of pulling the stars from their orbits with the angry lash of his enormous tail. It was the vision of the presumptive power of the persecutors of the church. 6. And did cast them to the earth--Revelation 12:4. The reference to casting down to the earth a third of the stars of heaven appears to have had application to the part of the political world that was subject to these destructions--Jerusalem, Judaism and the Jewish state. The application to geographical or political divisions could have had no meaning. The same expression in chapter eight referred to the three woes of destruction, one part each, as noted in the comments on that section. Here the imagery was that of a symbolic portion of the luminaries of heaven being dragged down by the dragon's tail. It signified his potent weapon in the power to harm in the pending events of the destruction of the Jewish world, represented by the destruction of Jerusalem, the downfall of Judaism and the end of the Jewish state. (2) The object of the dragon's rage--Revelation 12:4-5. 1. And the dragon stood before the woman . . . for to devour her child--Revelation 12:4. This statement indicated that the object of the dragon's deadly rage was the woman, which symbolized the church; and her child, which meant the martyred saints to which the woman would give birth in the pain of persecution and martyrdom. The woman's child was here employed not in a singular sense but in the collective use of the word. 2. To devour her child. The dragon was represented as standing before the woman in childbirth ready to destroy her child as soon as it was born--like Pharaoh in Egypt (Exodus 1:16-22), watching to destroy every male Israelite; and Herod (Matthew 2:13), ordering the slaying of every Jewish male. This dragon-persecutor was waiting for the opportunity to send the Christians to their martyrdom. Revelation 12:5. When the child was born it was a man child. In preceding chapters we have seen that the outstanding feature of Rome, as well as of other despotic governments, is the hatred of people who wish to have a voice in their own government. As long as the people can be kept in ignorance of their personal rights, they will meekly submit and be ruled over. But the Bible in its clear method of showing people their personal responsibility in determining their manner of conduct, has taught them the truth about it and led them to notify Rome to keep hands off. But the Bible is not a self-propagating document, hence the church was the Lord's instrument for bringing that great truth into the world. In symbolizing that revolutionary event the Lord gave the vision to John of a woman nearing the time of delivery of a child so near in fact that the pains of the event had started. The child may conveniently and truly be called "self-determination" in the light of what has been just shown on the subject of personal responsibility and the right to discharge it without the interference of a dictatorial monarchy. The church as Christ and the apostles set it up, taught men not to call any man "father" upon earth (Matthew 23:9). It taught that all men were to consult the word of God for their guidance (James 1:25). That the Lord's servants are to speak as the oracles of God (1 Peter 4:11), and that means that every man will be able to read and "interpret" the word for himself and not have to take dictation from some supreme authority independent of his own responsibility. When men learned these truths they rebelled at the idea of world monarchies. That is the reason Daniel predicted that the stone cut out of the mountain--the kingdom set up by the God of heaven--was to put an end to world power. Daniel 2:44.) It is no wonder, then, that the dragon wanted to kill this man child. Rule with a rod of iron. This may sound severe but iron is not necessarily harsh or cruel, it means It is strong and durable. Child was caught up is another symbol. If a babe was born that was at once surrounded with dangerous conditions so that the mother would have to flee to some place for safety, some kind hearted friends would take care of the infant. Accordingly, when the church was driven into the wilderness, her child "self-determination," was watched over by the kind Father in heaven to see that it would live through all those years of the apostasy. Comments by Foy E. WallaceVerse 5.3. And she brought forth a man child--Revelation 12:5. The use of the word man child here is in neuter gender. And it is not singular number any more than the use of the word "mother" when used in a collective sense; and that is the sense in which man child was used here--collectively, denoting that portion of the church, or the woman's seed, which was to be caught up to God in the martyrdom which followed. That the man child did not refer to Christ becomes evident in the following verses. The expression caught up to God from the face of the dragon would hardly be a fitting description of the ascension of Christ, but it was an appropriate symbol of the triumph of the martyrs who "overcame . . . by the word of their testimony; and they loved not their lives unto the death." It further harmonizes with the scene of victory for the souls of the beheaded in Revelation 20:4. The man child was not a single person but a collective body. It was that part of the woman's seed which was put in contrast with the remnant, or the rest of her seed, in verse 17. The woman's seed compares with the firstborn ones of Heb 12:23, "which are written in heaven"; and "the firstfruits unto God" (Revelation 14:4); and the "kind of firstfruits of his creatures" (James 1:18). The man child that was caught up unto God was that part of the woman's seed, or children, who were martyrs-- "the souls of them that were slain for the word of God," under the altar, in the suffering of death in Revelation 6:9-11; and on thrones in the state of victory in Revelation 20:4. The remnant, or rest of the woman's seed, or children, remained on the earth to suffer persecution but not martyrdom. It compares also with the account of the two witnesses who ascended up to heaven in Revelation 11:12, and the effect on the enemies who beheld them. (See comments on Revelation 11:12) It is not unusual in the symbolic imagery of scripture description to characterize members of the church as its children. Examples of this use are found in Romans 7:1-4; Galatians 4:26; Hebrews 12:23; Hebrews 12:28; 2 John 1:1; 2 John 1:4; 2 John 1:13. 4. Who was to rule all nations--Revelation 12:5. The reason apparently for the interpretation that the man child refers to Christ is the statement of verse 5, that he "was to rule all nations with a rod of iron." But this same phrase was used in the language of Christ to the members of the Thyatira church in Revelation 2:26-27 : "He that overcometh . . . to him will I give power over the nations: and he shall rule them with a rod of iron." The rod of iron was the symbol of the impact of the gospel on the pagan world through the victory of the church, resulting from their persecutions. It signified the inexorable character of the law of the gospel in retribution and reward. It was by teaching and practice that those who should overcome all oppression would rule with Christ, and thereby execute his unfailing law as with a rod of iron. (See comments on Revelation 2:26-27 and in GOD'S WORD, p. 192.) Revelation 12:6. This wilderness was the period of the Dark Ages where the length of it is given in words and which is the same 1260 that the other computations give. All through that period the true church was alive but was in comparative obscurity because of the oppressive domination of the institution of Rome with its union of church and state But her child--the spirit of self-determination--was alive and tenderly watched over by an infinite Guardian, and was destined some day to "make his mark in the world" upon the return of his mother from the wilderness. Comments by Foy E. WallaceVerse 6.(3) The woman's flight into the wilderness--Revelation 12:6.1. And the woman fled into the wilderness. The context of these visions surrounded the events prior to and including the siege and destruction of Jerusalem, and the scattering of the church in Judea by onslaught of persecution. Jesus foretold such a flight in his description of the destruction of Jerusalem in the twenty-fourth chapter of Matthew. This cannot be considered an application too light or limited or unimportant for this vision. The portent was tremendous. It was of extremely ominous and terrible proportions. In the Lord's warnings and in his own forebodings he exhorted them to pray that the flight might not come at a time when hindrances to the flight could not be overcome, and the difficulties of escape would be insurmountable i.e. to the woman with child, who could be greatly handicapped in flight; in the winter when the cold weather would add to suffering and misery; on the sabbath day, when due to the Jewish observance of the sabbath the exits of the city would be closed, its gates locked, barring an expeditious flight, and they would find themselves entrapped. (See GOD'S WORD, p. 336-337) The period of escape from Jerusalem after the city was alerted would be so short that the Lord warned the one on the housetop not to come down to enter his house for even clothing or food; and the laborer in the field not to return to his house for such purpose, for the same reason. Describing the horrors of the siege Jesus called it "the tribulation of those days" and quoted the prophecy of Dan 12:11 on "the abomination of desolation" (Matthew 24:15) as being fulfilled in the destruction of Jerusalem. During the siege one million one hundred thousand people perished. All the houses and underground chambers were filled with perishing bodies; famishing people ate the putrified flesh of human corpses; mothers ate the flesh of their own babies. Outside the besieged city the expatriated race of Jews throughout the empire were slaughtered. In his chronicles on the destruction of Jerusalem Josephus, the eye-witness historian, verifies the declaration of our Lord in Matthew 24:21 : "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." Since the Lord Himself declares that no event of the future could exceed the tribulation, there can be no reason to search for events in later history, or to engage in speculation on events of future history to fulfill the identical symbolic descriptions of Revelation. The signs and symbols of Revelation were but the extensions of the twenty- fourth chapter of Matthew, spoken by the Lord Himself in Matthew's record and extended by his servant John in the visions of Revelation. In this verse, Revelation 12:6, John stated that "the woman (the church) fled into the wilderness." This was precisely what Jesus commanded his disciples to do. When the signs which he had set forth should appear Christians in Jerusalem and Judea were to make hasty their flight. In Matthew 24:33 Jesus said to them: "When ye shall see all these things, know that it is near, even at the doors." In the parallel record of Luk 21:20, He said, "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh"--and they did know it. In Matthew 24:16 the Lord said, "Then let them which be in Judea flee into the mountains." In Luke 21:21, the parallel adds, "And let them which are in the midst of it (Jerusalem) depart out"--and they did, they departed and fled. As generally known, Josephus was an eyewitness to the siege of Jerusalem and the events preceding it. In Wars, Book III, Section 3, page 3, he relates that after the armies of Cestius Gallius, Roman general, had besieged Jerusalem, they withdrew--and in this interval the disciples fled, according to the Lord's admonition. The historian Josephus was an unbeliever and admitted his inability to account for the cessation, but declared it was nevertheless a fact. All who believe the statements of the Lord in Matthew twentyfour, Mark thirteen and Luke twenty-one, know and understand the why-it was the Lord's doing. Another later historian, Eusebius, whose history bears date of 324 A. D., states in Book III, Section 3, page 3, that the church in Jerusalem, by divine revelation, fled to the mountain country of Pella, beyond the Jordan, which according to Josephus was largely a desert, mountain region. The Lord of the descriptions and signs of Matthew's record of the destruction of Jerusalem is the Lord of the portrayals and symbols of Revelation. There is no difference in the command for all the Christians in Jerusalem and Judea to flee to the desert region of Pella, in the record of Matthew and Luke, and the statement in Revelation 12:6, that she fled into the wilderness. 2. To a place prepared of God. The disciples' flight was to a place where Jesus had directed them: "Let them which be in Judea flee into the mountains." But Revelation states that the woman fled to "a place prepared of God." The place where Jesus commanded is the place that God prepared. The descriptions are parallel. Furthermore, Jesus said in Matthew 24:34 : "This generation shall not pass, till all these things be fulfilled." All of the signs of Mat 24:1-51 are above verse 34. Jesus said they were all fulfilled in the generation of people who heard his words. (For further discussion on the destruction of Jerusalem, see GOD'S WORD, pp. 246-260.) It is so with the symbols of Revelation. Jesus said to the disciples in Luke 21:31-32 : when "ye see" and "know ye"; and "I say unto you." His emphasis was on the fulfillment of the signs in events of their own lives. The parallel in Revelation is verse 3 of chapter 1: "Blessed is he that readeth (the one who read it to the churches); and they that hear (heed) the words; and they that keep (remember and observe); for the time is at hand." If the time of these things was so remote as to be yet future, there was no point in this exhortation for them, and no application to them. As the signs of Mat 24:1-51 were fulfilled in that generation of living people, so the symbols of Revelation were fulfilled in the experiences of the existing churches. 3. That they should feed her there a thousand two hundred and threescore days. Here is an instance of a literal period of time, a specific date, introduced into a figurative and symbolic context. There is another identical example of a specific date connected with the context of prophetic language. In the seventh chapter of Isaiah it was prophesied that the ten tribes would cease. Ephraim was forming an alliance against Judah. The prophet said it would not stand, that Ephraim would be broken, cease to be a separate people, and become extinct as a nation. In fulfillment of it they went into captivity and never came out one people again. Now, read the prophecy of specific time period and historical dates from Isaiah 7:1-25, verses 5 to 8: "Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people."The prophet stated that "in threescore and five years (sixty-five years) shall Ephraim be broken that it be not a people." The date of this prophecy Isaiah 733 B. C., according to such authorities as Wordsworth, Adam Clarke and Pulpit Commentary. The event prophesied was fulfilled in 669 B. C.--exactly sixty-five years later. The date of Ephraim's decease was linked with the prophecy that the invasion of Judah by Samaria would fail. That invasion did fail. The prophet said Ephraim would cease to be a people. Ephraim did cease to be a people. It all occurred within the "threescore and five years," between 733 B.C. and 669 B.C.--the specific time period and date. (For further discussion of Isa 7:5-8 see GOD'S WORD, p. 409.) The context yields the same exact computation of a thousand two hundred and threescore days of the woman's flight into the wilderness. It was the same period of "the forty and two months" of the preceding chapter eleven-- the same mathematical time period in which Jerusalem, "the holy city" was trodden "under foot forty and two months." In the record of Luk 21:24, this period of the treading under foot of Jerusalem was limited by the phrase "until the times of the Gentiles be fulfilled." It was the same period as the "forty and two months" of Revelation 11:3, and the thousand two hundred and threescore days of chapter 12:6. The specific mathematical period designated, historically verified, follows this order: Emperor Nero delivered the mandate for the siege of Jerusalem to Vespasian, his imperial officer, in the month of February A. D. 67 when the war against Judea was declared. This was the beginning of the period which ended in August A. D. 70, when the city of Jerusalem was razed, ravished and destroyed; the temple was desecrated and demolished, bringing an end to Judaism and the Jewish state. This exact computation is attested, as mentioned previously, in the authoritative works of Jewish Testimonies, Volume VIII, by Lardner, and Wars of Jews, Volume VII, by Josephus. No further evidence is necessary. As in Isaiah's prophecy, the end of the twelve tribes was a specific mathematical period of sixty five years-so the time period covering the flight of the woman into the wilderness was chronological--the forty-two months or twelve hundred and sixty days in which Jerusalem was besieged. There is no need to look farther away for the fulfillment of these apocalypses. Every effort to bring them down through medieval history and "the dark ages" has been anachronistic and impossible. But assigning Revelation to the same period as all the other epistles of the New Testament, all of which were written before the impending trial and tribulation and distress, lends coherency and harmony to its apocalyptic delineations. Revelation 12:7. War in heaven. We must keep in mind that everything being described is symbolic and shown to John right there on that isle of Pat-mos. But also we should not forget that inspired symbols stand for actual facts and truths. This war was not the first conflict that the forces of heaven had had with Satan for Jesus said he saw him fall from heaven (Luke 10:18). And Paul tells us what was the cause of the first conflict, namely, his pride (1 Timothy 3:6). Ever since that event he has been the bitter enemy of heaven and all that pertains thereto, never losing an opportunity of getting in his evil work. Now when he sees this expectant mother in heaven (verse 1) he is determined to start a war over it. Just why or how the devil could be present in the vicinity of the angels is not told us in detail, but we know from Job 1:6 Job 2:1 that he has been suffered in the past to be present at gatherings of the angels before God. But the time Jesus saw him fall as cited in Luke was not on the occasion of this war, for the angels who won in the war ascribed the victory to the blood of the Lamb, and when Jesus said he saw Satan fall from heaven was before He had shed his blood. Hence this war was just another attempt of Satan to get in his wicked work and head off the plan of the Lord to give to the world a religion free from the entanglements of worldly despotism, and the selfish ambition of wicked men. It was fitting that Michael should be the angel to lead the forces of heaven against Satan, for he is called "one of the chief princes" in Daniel 10:13, and chapter 12:1 of that same book says that he is the prince that "standeth for the children of thy people." Comments by Foy E.WallaceVerse 7.THE WAR IN HEAVEN (Revelation 12:7-17)There are several words in the general vocabulary of Revelation, the connotations of which must be understood. These are the words: air, earth, sea, quake, heaven, stars and war. The symbols are employed in the following meaning : air, the sphere of life and influence; earth, the place of the nations; sea, society described as either troubled and tossed or placid and peaceful; quake, the political shaking of the nations; heaven, the governments, authorities and dominions; stars, the rulers and officials of governments; war, the upheavals in the governments and among inhabitants of the earth (various provinces of the empire); and the conflicts between the heathen authorities and the church in the waging of the persecutions of the saints. With this nomenclature defined, the various facets of the phraseology employed in the next few verses can be explained. (1) The War with Michael and His Angels--Revelation 12:7-8.1. There was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels. The war in heaven meant the hostilities which developed with the tributary governments of Rome. Two classes were here placed in opposition--Michael and his angels are put in opposition to the dragon and his angels. The dragon and his angels represented all of the powers of paganism and darkness. Conversely, Michael and his angels were representative of the truth and the light of Christianity. Michael was represented in Daniel 12:1-13 as defender and guardian of Israel. So Michael and his angels were the representatives and protectors of the woman-the persecuted church. They fought against the dragon and his evil angels by the means of the war between the satellites of Rome, because these conflicts within the Roman empire diverted the emperor's attention from the persecutions of the woman and gave respite to the church. History verifies this outbreak of wars within the Roman empire during this period of persecution; and in Matthew 24:1-51 Jesus foretold that such wars would exist to "shorten these days." Revelation 12:8. Satan was defeated and neither was their place found any more in heaven. This means that the enemy not only was vanquished but driven from the field. Comments by Foy E. WallaceVerse 8.2. "And prevailed not; neither was their place found any more in heaven"- - Revelation 12:8. The almost universal belief that Satan originated in heaven with God and Christ, apostatized from his created angelic state, caused war among the sinless world of God's own heaven, and because he could not be tolerated there, he was expelled to this mundane sphere to trouble and torment all humanity for all time-that is an inherited belief or notion completely out of harmony with the character of heaven. It is a great incongruity. Heaven, where God dwells, is the divine domain of light, where is no darkness, no evil, no apostasy. Hell is the diabolical realm of darkness, where there is no purity, no good, and where light cannot penetrate. The generally accepted view that Satan became a wicked angel in heaven where God dwells, and that he corrupted and recruited other angels for his revolution, puts apostasy in heaven and is incompatible with the nature of the angels of God in heaven. If apostasy can befall the inhabitants of heaven, in consequence it would render insecure all who obtain that world, in that being subject to apostasy they, too, might be expelled. No sin, nothing evil, can enter or prevail in the abode of the pure and holy in the eternal mansions of God's habitation. The passage in Isaiah 14:12 was descriptive of the degeneration of the king: "How art thou fallen from heaven, 0 Lucifer, son of the morning! how art thou cut down to the ground, which did weaken the nations." In his degeneracy this wicked king of ancient history, whose depravity weakened the nations, was cut down; he fell from his high place of dominion. The meaning of the heaven from which the Satanic dragon was cast is the same as the heaven from which fell Lucifer, the wicked Babylonian king. When Jesus said to the disciples (Luke 10:18) that he "beheld Satan as lightning fall from heaven," he did not mean that with physical sight he had seen the devil as a physical object fall-it was rather the Lord's forecast that he had foreseen Satan's complete defeat and downfall from his throne of evil dominion. It was Satan's own heaven or domain of rulership from which he would fall, and it would come soon and as swiftly as lightning--and it did. When Peter mentioned (2 Peter 2:4) the angels that sinned, and were cast down to hell, and delivered to chains of darkness, and reserved to judgment--it was undoubtedly in reference to the downfall of certain representatives of the human race in high estate, the era and details of which the apostle left unmentioned and therefore remains unrevealed. It is more reasonable to theorize that Satan and his devils originated in this manner than to hypothesize that he inhabited and corrupted heaven, the abode of God. Revelation 12:9. Satan was cast out and his angels were cast out with him. This agrees with 2 Peter 2:4 and Jude 1:6, and also explains why Jesus speaks of the devil's angels in Matthew 25:41. Satan is called that old serpent because he used that beast as his agent in Genesis 3:1-4. Deceiveth the whole world does not mean that every person in the world is deceived for there are exceptions. The thought is that all deception that is in the world is to be attributed to him. Comments by Foy E. WallaceRev 12:9 Verse 9.[See notes on Revelation 12:8 for discussion of the "fall" of Satan]3. And the great dragon was cast out . . . which deceiveth the whole world . . . he was cast out into the earth-- Revelation 12:9. The dragon and his evil agents "prevailed not" against Michael's protection of the woman, which he accomplished by the diversion of the emperor's diplomacy to employ his armies to quell the revolutions in many parts of the imperial world. The context of this section was a diversion from the main scene due to the side effects of the involvement of the Roman rulers in the revolutions in their far-flung tributaries. So the statement neither was their place found any more in heaven was a reference to the final outcome, and is not chronological, or in the order of sequence here. The dragon prevailed not--the cause of the woman (the church) which Michael represented triumphed, in the war with heathenism which the dragon represented, and he eventually "prevailed not" but lost his own place in heaven --that is, in the governments which had been used to persecute the church. And, he was cast down to the earth--that is, Satan was cast out of his sphere of influence through the government authorities against the church. He was cast down to the earth--the place of the inhabitants of the nations as distinguished from the children of the woman, the church. The woman had appeared in the same sphere with the dragon in the war in heaven, as antagonists and was represented by Michael against the dragon. In the final outcome of this struggle the dragon lost his place of power and influence--hence, cast down from his high position in which he had been able to deceive the world. Dethroned from his dominion he went in search of other prey, as mentioned in 1 Peter 5:8 --"the devil as a roaring lion, walketh about, seeking whom he may devour."The dragon in the end was seen as having lost "the war in heaven" against the woman. Jesus anticipated this defeat of Satan in John 12:31 : "Now is the judgment of the world: now shall the prince of this world be cast out." This judgment was pronounced upon the dragon in the war against the woman. He lost his place of dominion, but continued to deceive the world, as declared by Paul in Ephesians 2:2 : "According to the course of this world, according to the prince of the power of air, the spirit that now worketh in the children of disobedience." The phrase "prince of the power of the air" denotes a sphere of influence only. Satan has no longer a dominion of power. He is only an influent being who exerts a deceptive influence, an infiltration insensibily affecting the mind and conscience --an inflow of evil. In Revelation the term earth, as previously stated, designated the place of nations, distinguished from the realm of the church. And air refers to the sphere of life and influence. Thus having lost his power of dominion, he is now prince of the power of the air--that is, having only an exercise of influence which only operates through "the spirit that now worketh in the children of disobedience."Jesus Christ through the gospel destroyed Satan's power --he holds no power of dominion over any one. He can operate only through the sphere of influence. The one who serves Satan is a willing servant "through the spirit of disobedience." God has the power to destroy both soul and body of one who refuses to serve him (Matthew 10:28), but Satan has no power over any one (Hebrews 2:14); if one does not choose to follow Satan, he can do nothing; he has no power to conscript, and no power to punish. And the great dragon was cast out into the earth. Satan "prevailed not" against the woman, the church, and was "cast out into the earth," the place of the nations, where he would again in a broader effort seek to deceive the whole world, as distinguished from the church. And his angels were cast out with him. These Satanic angels included all of the combined forces of heathenism which he had employed against the church, and as "prince of the power of the air," he continued to operate in the sphere of life and influence through the spirit of disobedience. Revelation 12:10. It was perfectly logical that the righteous persons should rejoice over the defeat of Satan. Nov is come is their way of saying that the kingdom of our God was given another victory through the power of his Christ. Accuser of our brethren. The specific accusation is not stated, but since it was a daily performance we may conclude that it refers to the general opposition that Satan has always waged against the Lord and his faithful servants. Comments by Foy E. WallaceVerse 10.(2) The victory of the woman--Revelation 12:10-17.It should be remembered that with the twelfth chapter there is the beginning of the recapitulation of all the events depicted in the first series of visions from chapter four to eleven. The first series of symbols surrounded Christ the conqueror; the second series encompassed the same events in a new set of symbols and surrounded the woman, the church in the midst of that period of trial. The verses now under consideration set forth the woman's victory over the dragon and parallels the triumph of the Rider of the white horse of the sixth chapter who was the conquering Christ of the closing verses of chapter eleven. 1. And I heard a loud voice saying, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ--Revelation 12:10. This "loud voice" of victory reverted to the chorus of "great voices" in Revelation 11:15; and the exclamation "now is come salvation . . . and the kingdom of our God" was repetitive of the refrain of Rev 11:15, "the kingdoms of this world are become the kingdoms of our Lord, and of his Christ." The meaning is that the kingdoms of the world became the kingdoms of the Lord by the conversion of its citizens. It was the anticipation of the world-wide expansion of Christianity through the gospel, after the destruction of Jerusalem, as forecast by the Lord in Matthew 24:31 --and that is the meaning of the statement, "now is come salvation . . . and the kingdom of our God."The salvation here meant deliverance of the woman (the church) from the dragon; and strength referred to the source of endurance; and the power of his Christ referred to that authority higher than Rome's emperor, that divine rod of iron by which the power of Satan, personified in the persecutor, had been broken and by which his diabolical character had been exposed. 2. For the accuser of our brethren is cast down--Revelation 12:10. In verse 9 it states that the dragon was cast out into the earth--the place of the nations, or the political society. This was not the positions of government authority included within the sphere of the phrase in heaven. In verse 10 the dragon (the persecutor) was called the accuser of our brethren. This referred to that part of the offspring of the woman who were not martyrs, but were like the seer of the apocalypse on Patmos: "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ." The emphasis put on the accuser of our brethren by the additional statement, which accused them before our God day and night, indicated the habitual character of the dragon-accuser, that the oppositions of the persecutor would be persistent and continuous. Revelation 12:11. The pronoun they stands for "our brethren" in the preceding verse, who are said to have overcome Satan in the war that was fought in heaven. Verse 7 says that Michael and his angels fought against the dragon. There is no conflict in the statements which show that the forces of heaven are always ready to join in any battle with the forces of evil. This recalls the statement of Paul in Hebrews 1:14 that the angels are "ministering spirits, sent forth to minister for them who shall be heirs of salvation." Overcame him by the blood of the Lamb. The blood had brought them the hope of salvation and that hope gave them the courage to fight Satan. By the word of their testimony. They persisted in their defence of the testimony of Jesus and that helped to put Satan to flight. James 4:7 says, "Resist the devil and he will flee from you." Loved not their lives unto death. Their faith in the righteousness of their Master's cause was so strong that even the threat or presence of death could not dampen their zeal. (See Matthew 10:28.) An army of such soldiers can rout the fiercest attacks of Satan. Verse 11.3. But they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto death--Revelation 12:11.The victors here are not the same company as Michael and his hosts of verse 7. The dragon had lost that war and had been cast out of that sphere of conflict but continued his opposition to the brethren of those of whom Michael was defender and protector-- he extended his persecutions to the woman's offspring, or the church beyond the region of Jerusalem and Judea. But as Michael and his hosts had prevailed against him in Judea so did the brethren elsewhere who became the objects of the dragon's extended persecutions. And this verse commemorates by anticipations the victory which the saints had won on the ground or cause and by the means of the blood of the Lamb, the shed blood of Christ. The further reason for their victory was the word of their testimony-- because of the faithful testimony which they had borne in oral declarations. The high tribute in the praise that they loved not their lives unto death meant that these persecuted saints had disregarded their lives for the sake of their cause; in the willingness to join the martyrs they displayed the fidelity that brought them victory over their accuser and persecutor. Revelation 12:12. These happy victors are bidding all the domain of intelligent creatures to rejoice over the situation. However, while the devil has lost this battle, he has not been put out of existence but will use every opportunity that appears for opposing the friends of truth. For this reason the inhabitants of earth and sea are given warning of what to expect. There are literally no creatures in the sea in which Satan is interested. The phrase is a figure of speech that means all creatures everywhere will be the victims of Satan's hatred. Hath but a short time. Whatever Satan accomplishes against the spiritual interests of mankind must be done while the world stands. After that he and his angels will be cast into the lake of eternal fire from which they will never escape even temporarily. Comments by Foy E. WallaceVerse 12.4. Therefore, rejoice ye heavens, and ye that dwell in them--Revelation 12:12. The power of the persecutors broken, and the accuser of the brethren exposed, was here the cause for this rejoicing of the heavens--because it had been delivered from the evil spirit of the accuser. The heavens here meant that spiritual realm referred to in Ephesians 1:3 as the heavenly places. The phrase and ye that dwell in them meant that these heavens are the spiritual abode of every faithful soul. (Ephesians 2:6) It is that spiritual sphere of the church in which He dwells to lead and instruct his followers, and in which his power had kept them through their faith in Him and their fidelity to His cause. (Ephesians 3:17) This benedictory is comparable to the prophet's song of rejoicing for Israel in Isaiah 49:13 : "Sing 0 heavens; and be joyful 0 earth . . . ` for the Lord hath comforted his people, and will have mercy upon his afflicted." The Isaiah passage referred to Israel of the Old Testament in exile, and this Revelation text refers to the church of the New Testament in their period of persecution. 5. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time--Revelation 12:12. The persecutions which had been focused on one sphere of the dragon's activity in the realm of governments against Jerusalem were not expanded to the inhabiters of the earth and of the sea. The word earth here was used to denote the land of Palestine--as the reference to the beast of the land designated the Palestinian persecutor. The word sea indicated the regions of the empire beyond the land of Israel. The dragon's defeat in the first sphere of his war against the woman intensified the activities of his persecutions, and having great wrath he transferred his oppositions and expanded them to the earth and the sea--to all regions where the children of the woman, the objects of his wrath, could be found. The statement because he knoweth that he hath but a short time was based on the fundamental principle pervading the apocalypse--"which things must shortly come to pass" (Revelation 1:1); and "the time is at hand" (Revelation 1:3). The binding of Satan, the dragon, and casting him into "the bottomless pit" were included in the things which in the first chapter of the Revelation the seer announced as at hand, and must shortly come to pass; which things in the last chapter he declared must shortly be done (Revelation 22:6); and quickly to occur (Revelation 22:7); and, once more, at hand (Revelation 22:10). From the first chapter to the last the Revelation repeatedly emphasized the immediacy of the events, removing them from remote fulfillment. It forms a solid argument for the fulfillment of the symbols of Revelation in the experiences of the churches addressed. The extension of the apocalypse to the medieval centuries, to the dark ages, to the present day, and to the end of time is the greatest anachronism in all history. Revelation 12:13. Was cast unto the earth. The attempts of Satan against the forces of heaven were completely overthrown. That left only the territory of the earth for future operations, and as a persistent general he began at once to carry out his wicked strategy. His objective was to persecute the woman (the church) who had given birth to the man child, namely, the principle of "self-determination." Comments by Foy E. WallaceVerse 13.6. He persecuted the woman which brought forth the man child--Revelation 12:13. Here the scenes narrated in verses four to nine were resumed. These descriptions repeated in different symbols the events of the first series which chapters four to eleven had envisioned. In verses four to nine of this chapter the woman's flight into the wilderness was related. Here in verses 13 and 14 the reason and manner of her flight were described. The reason was that under the guardianship of Michael and his hosts the dragon and his forces prevailed not in the "war in heaven"--in the high places of authority in governments-- against the woman's seed. Being defeated it was said that neither was their place found any more in heaven--that is, in the sphere of previous activity against the church, in the realm of political authority and government. But Michael's triumph and the dragon's failure to destroy the woman's seed did not prevent the further persecutions. Enraged at being thwarted in his plans to annihilate the church by the destruction of the man child in Jerusalem, where it was born, and which was caught up to God and to his throne, the dragon turns upon the woman and launched a general persecution against the whole church. It was at this point and for this reason that the woman fled into the wilderness (verse 6), the manner of the flight being described here in verse 13. The "two wings of a great eagle" that were given to her was the same symbol of divine strength employed in the exodus of Israel from Egypt. In Exodus 19:4 God said to Israel, "Ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings, and brought you unto myself." The instinct of the eagle, when its young are ready to attempt flight, is to hover over the nest and flutter its wings to lead the young ones into the venture. In Deuteronomy 32:1-52, in the Song of Moses, it is recorded that "as an eagle stirreth up her nest, fluttereth over her young, spreacleth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him (Israel), and there was no strange God with him." In this same imagery, and doubtless in allusion to it, the seer of Revelation represents God's hovering protection and imparted strength in the flight of the woman from besieged Jerusalem into the wilderness, as God did for Israel in the exodus from Egypt, to "a place prepared of God" (verse 6), or "into her place" (verse 14) --the same place. As previously noted, the Lord foretold this flight in similar description of the tribulation of the siege and destruction of Jerusalem, "such as was not since the beginning of the world to this time, no, nor ever shall be." According to this statement of the Lord there cannot ever be events of the future to fulfill these descriptions. It is evident that the context of Revelation is only an extension of the Lord's predictions in Matthew twenty-four, and that the Revelation was received and recorded several years before the destruction of Jerusalem, the impending "present distress" of 1 Corinthians 7:26, which was so soon coming upon the church of the God. In the same Corinthian context the apostle said, "the time is short." The darkest threatening cloud and the most frightening, horrifying portents hanging over the whole church, were the siege and destruction of Jerusalem and their attending tribulations. Revelation 12:14. This is a repetition of verse 6 with the additional information about the two wings that were given her. They are symbols and refers to the Old and New Testament, for it is the word of God that sustains the church in all the trying scenes of this world. It is by this word the woman (the church) was to be nourished (given spiritual food) while she is in the wilderness. The length of her exile in the wilderness is the same actual period that has been stated elsewhere, only it is indicated with different figurative terms. The word "time" in figurative language means "year;" this is indicated in Daniel 4:16 Daniel 7:25 Daniel 12:7. Our verse calls for time (one), times (two) and half a time. It sums up three and a half times or years. Multiply 360 by three and a half and you have 1260, the period of the Dark Ages. Comments by Foy E. WallaceVerse 14.7. Where she is nourished for a time, and times, and half a time, from the face of the serpent--Revelation 12:14. In this wilderness, or place prepared of God, where Jesus instructed the disciples who later formed the Jerusalem church to flee, the verse states concerning the woman that she was nourished for a time, times and a half time. This nourishment of the woman in "her place" compares with the manna by which Israel was fed in the wilderness, upon which event this description is based. In the Old Testament experience it was the result of the flight from Egypt of the church of Moses in the wilderness of Sinai; in the experience of Revelation it was the church of Christ in the flight from Jerusalem to her place in the wilderness of Pella --that place prepared of God, where she was nourished by providential protection. The numerical designation for a time, and times and half a time was equivalent to the forty and two months (of Revelation 11:2), and the thousand two hundred and threescore days of Rev 11:3 and Revelation 12:6, and they were equal to the same thing. They all refer, as explained in the comments on their mention in the preceding verses, to the mathematically calculated period of twelve hundred and sixty days between Nero's order to Vespasian in the declaration of war and the completion of the siege and destruction of Jerusalem which brought an end to the Jewish state and the system of Judaism. The mystically phrased expression of time and times and half a time was related to the ebbing and flowing of the tide of the persecutions and was comparable to the reference in Revelation 17:8 : "the beast that was, and is not, and yet is." The beast was when the persecutor was active; the beast was not when there was an interval of time between the persecutions; and the beast was seen as being reactivated in the last expression yet is. In a similar way the time and the times, of Revelation 12, referred to the period of the persecution in stages, and the expression half a time was the symbolic reference to the shortening of the period of tribulation as indicated in Revelation 11:9 in the expression three days and a half, and as foretold by the Lord in Matthew 24:22. It is consistent that the time and times and half a time shall be considered to mean the same shortened period as indicated in the expression three days and an half, in both of which the exact period from the commencement of the siege to the termination of it was certainly designated. (See comments on Revelation 11:9) It is said in verse 14 that the woman was nourished for this time from the face of the serpent (verse 14), in a place far from, and safe from, the scene of the siege and its accompanying trials, humiliations and horrors. Revelation 12:15. Sometimes when specific temptations do not make the desired "dent" in the character of a Christian, he may be finally overcome by an avalanche of afflictions. The devil (in the form of a serpent) tried this last method on the church. It was symbolized by having the devil cast a flood of water out of his mouth, hoping to engulf the woman in it there being no way to escape due to its volume. The Roman Empire used both methods in opposing the Lord's people. Sometimes an outstanding instance would be used such as burning a man at the stake or nailing some disciple to a cross. Then again the government would let loose a wholesale sweep of persecutions. Comments by Foy E. WallaceVerse 15.8. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood--Revelation 12:15. The water as a flood from the mouth of the serpent was the symbol of an overwhelming tide of persecution, combining all of the Satanic forces of destruction at the command of the serpent. The psalmist David used the same imagery in Psalms 18:4; Psalms 18:16 : "The floods of ungodly men made me afraid . . . he drew me out of many waters." In a poem of salvation Isaiah, the prophet, exclaimed: "When the enemy shall come in like a flood, the spirit of the Lord shall lift up a standard against him." (Isaiah 59:19) The prophet Jeremiah foretold the destruction of Philistia with the same symbolic description as David and Isaiah: "Behold waters rise out of the north, and shall be an overflowing flood, and shall overflow the land and all that is therein: then the men shall cry and all the inhabitants of the land shall howl." (Jeremiah 47:2) The most significant Old Testament use of the flood symbol is Daniel's parallel prophecy on the destruction of Jerusalem, generally referred to as "the seventy weeks of Daniel." (Daniel 9:27) The mathematical computations bring the fulfillment of this prophecy from "the going forth" of the commandment to rebuild and restore the temple to the final destruction of Jerusalem--the whole period from the proclamation of Cyrus to the end of the Jewish commonwealth-- in the words of Daniel "the end thereof shall be with a flood, and unto the end of the war desolations are determined." (Daniel 9:26) The dual phrases "the end thereof shall be with a flood" and "unto the end of the war desolations are determined" referred to the flood of persecution and the end of the war terminating in the fall of Jerusalem and end of the Jewish state. Thus the prophecy of Daniel is identified and merged with the apocalypse of John on the siege with its overwhelming flood of persecution. Such is the evident application of Rev 12:15 --"And the serpent cast out of his mouth as a flood after the woman, that he might cause her to be carried away of the flood." The woman escaped this flood of the horrible onslaught of this war of the Romans against Jerusalem, declared by Nero, ordered by Vespasian and executed by Cestius Gallius and his general, Titus. These related events blend naturally and historically with the apocalypse, and they are not anachronistic. Revelation 12:16. In the case of a flood there would appear to be no possible way of escape. But an unexpected opening in the earth let the water down and the woman was thereby saved. Likewise it happens that when matters seem to be at a crisis, and when "no earthly help is nigh," something will occur to defeat the enemy and rescue the would-be victim. Comments by Foy E. WallaceVerse 16.9. "And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth"--Revelation 12:16. The symbol of the earth in Revelation has been defined as the place of nations. That was its meaning here. The rebellions and uprisings and local wars which were occurring and increasing at this time, causing many conflicts among the subordinate kingdoms and nations of the empire, diverted the attention and action of Rome, and thus detracted Roman authorities from the persecutions. It had the effect of a diversionary strategy. Here again the predictions of Jesus in Matthew twentyfour parallel the apocalypses of Revelation. Jesus said: "For nation shall rise up against nation, and kingdom against kingdom." This is exactly what occurred--and that is how the earth helped the woman and swallowed up the flood which the dragon cast out of his mouth. The leading thought is that divine providence overruled the transpiring events to protect and sustain and deliver the woman--his church--in the day of her persecution. Revelation 12:17. If the devil fails to make a wholesale destruction of the church, he will work on as many of the individual members as he can contact. This is the only explanation I can see that will harmonize the parts of this verse which might seem to be in difficulty. The woman (the church) is made up of individual disciples, and to attack one is to attack the other. Yet there is a distinction between the church as a whole and the individual members thereof. Paul said "ye are the body of Christ, and member in particular" (1 Corinthians 12:27). Comments by Foy E. WallaceVerse 17.10. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ--Revelation 12:17. Because his strategy to destroy the church within Jerusalem, by the woman's flight and the help she received from the earth, the dragon's wrath, mentioned in verse 12, was intensified in the persecution of the remnant of her seed--or as otherwise translated, the rest of her seed. By the phrases remnant, or rest of her seed was meant that part of the church which did not dwell in Jerusalem and Judea and was not of the martyred number. The woman's seed was composed of two classes--first, the man child, represented collectively as firstfruits, who were caught up unto God, symbolizing the martyrs; second, the remnant or rest of her children who were not martyrs, but remained on the earth to pass through the tribulation. The word man child is an aggregate term which could not have referred to a single person, anymore than the collective phrase rest of her seed could have had singular meaning. The text will not yield to the view that the woman's man child was Christ. There is no principle of exegesis which can represent the church as the mother of Christ. But there are numerous examples that represent both the nation of Israel in the Old Testament and the church in the New Testament collectively as composed of the same ones who are separately called the children, as a part of the whole. Hosea 4:6 referred to Israel as a whole, and then mentioned them as "thy children."Isaiah 66:7-8 prophesied of the nation that brings forth children. Jeremiah 31:15 had "Rachel (the nation of Israel) weeping for her children." (Also Matthew 2:18) Daniel 12:1 made reference to Israel as a people, but as "thy children." Matthew 13:38 refers to the "children of the kingdom." The kingdom is composed collectively of them all, as a whole, yet they were children of it. Galatians 4:26 calls the spiritual Jerusalem "the mother of us all"--it is composed of us all collectively, but the mother of us all separately. Hebrews 12:23 refers to the general assembly and church of the first born. The word firstborn is in the plural number in the Greek text and means the firstborn ones. The general assembly and church are collective, but the firstborn are the children of it. So it is in Revelation with the woman--the church; and her seed, children composed of the two classes--the man child (martyrs) caught up unto God; and the rest of her seed, throughout the empire, against which the dragon "went to make war," and who, with the plaudit of the seer, kept "the commandments of God" and had "the testimony of Jesus Christ." The commandments mentioned here pertained to their fidelity in the tribulation; and the expression the testimony of Jesus Christ referred to the witness or testimony that He had borne to them concerning the outcome of the period of trial through which they were passing, as in Revelation 3:20 : "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation (trial) which shall come upon all the world, to try them that dwell in it." The world referred to the Roman world, and them that dwell on the earth referred to Christians in every kingdom, nation or tributary, in every place or part of the empire. (3) The summary of the symbols.The context of chapter twelve yields three major points which must be classified and discriminated in order: First, the woman was a symbol of the Jerusalem church --represented as "the new Jerusalem," in chapter 21:2 at the close of the Revelation, and stands for the whole church. Second, the man child referred to the martyred souls as "the firstfruits unto God and the Lamb." (Revelation 6:10-11 Revelation 14:4 Revelation 20:4) The woman's seed "caught up unto God and to his throne," who thereby entered into a state of victory over the dragon and his wrath in a distinctive sense. (Revelation 12:5) Third, the remnant or rest of the woman's seed were distinguished from the man child, as being that part of the woman's seed who suffered the trials of the great tribulation but were not slain or beheaded as were the martyrs. (See Revelation 6:9-11 and Revelation 20:4) The woman of this chapter, therefore, must be considered as the organic body of the church--the totality of its members; distinguished from her seed, or children--the constituent members of it, in the two classes mentioned. The text and context will sustain this analysis, and these viewpoints can be maintained. JohnT. Hinds Commentary On Revelation 13THE BEAST FROM THE SEA Rev_13:1-10 Revelation 13:1 ---and he stood upon the sand of the sea.—This means that the dragon (Satan) stood upon the seashore ready to call the beast up from the sea. The King James Version says, “ I stood,'* which would mean that John’ s position was or ap­peared to be by the sea when he saw the beast arise. Either view might be the correct one; hence, an immaterial matter. Revelation 13:1 ---And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.—Chapter 12 presents the warfare which the dragon waged against the woman— that is, Satan’ s efforts to destroy the church; for verse 9 definitely declares the dragon to be the “ Devil and Satan.” In the two “ beasts” of chapter 13 we have an explanation of how Satan waged his war against the church, they being the agencies through which the work was done. That the word “ beast” means a wild or ferocious animal is clear both from the de­scription and the things it was to do. This, it must be re­membered, is only what John saw in the vision; it represents some institution whose destructive and deadly power would be used against the church. This beast rose up out of the sea. Daniel saw four winds break upon the sea. (Daniel 7:3-4.) This means that the sea was lashed by storm winds at the time. Revelation 17:15 says “ The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues.” The sea, as John saw it, denotes troublous times when people were greatly disturbed. This is always the case when a nation rises on the ruins of others. So this beast is a symbol of a kingdom that would arise when peoples would be disturbed like the waves of the sea. In the symbol (Revelation 12:3) Satan himself is represented as a dragon with seven heads and ten horns; here the agency through which Satan operates appears as a terrible beast with seven heads and ten horns; the same beast is mentioned in 17: 3 with a like description. In 17: 9 we are told that “ the seven heads are seven mountains, on which the woman sitteth.” If the word “ mountains” here is taken literally, it would be plausible to say it refers to the seven hills upon which Rome was built. But the statement (verse 3) that one of the heads “ had been smitten unto death” and the “ death- stroke was healed” can hardly apply to literal mountains. Verse 9 also says, “ Here is the mind that hath wisdom.” It required no special wisdom to know that Rome was built upon seven hills. Isaiah 2:2 speaks of “ the mountain of Jeho­vah’ s house” and of nations flowing into it. Daniel 2:35 says the “ stone” that smote the image became “ a great mountain.” In these texts the word, “ mountain” means God’ s kingdom; in Revelation 17:9 it means forms of government in the Roman world. Verse 10 says, “ and they are seven kings.” Since kings and kingdoms are used synonymously by Daniel (8: 17, 23), this might mean that the heads represented seven kinds of rulers, or seven forms of government. This would be an­other reason why the seven heads could not be seven literal mountains. The beast John saw had ten horns; so did the fourth beast of Daniel’ s vision. (Daniel 7:20.) If the fourth beast of Daniel’ s vision means Rome (the common view), then we have in the ten horns of both beasts another proof that the one John saw also symbolizes Rome. In describing the beast in Revelation 17:12 the ten horns are said to be “ ten kings.” This probably refers to subdivisions in the Roman Empire after its pagan form had been overthrown. As a symbolic number “ ten,” doubtless, indicates completeness, and may be used here to denote that Rome’ s rule was general rather than limited to exactly ten minor kingdoms. A fuller discussion of the seven heads and ten horns is reserved till we reach the seventeenth chapter where the same beast again comes into the record. Then also we will examine the diadem (crowns) upon the horns and the names of blasphemy upon the heads. Revelation 13:2 ---And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority.—Since the first three beasts that Daniel saw (Daniel 7:4-7) were like a lion, a bear, and a leopard, and the fourth was an undescribed but “ terrible” beast, then the first one that John saw must have been the same as Danid’ s fourth. Being a composite emblem, it had parts to represent all three animals named by Daniel. As already mentioned, the beasts in Daniel’ s vision arose in succession. The fourth, therefore, resulted directly from those preceding and contained in its peculiar form the vital elements of all of them. Containing all the power represented by the three wild beasts made the Roman Empire the most "‘ terrible” kingdom that had ever existed. As the church was estab­lished within its bounds, and was affected more by its power than any other world nation, it unquestionably must have been included in any symbolic history of the church. The symbols of Revelation must be interpreted in harmony with well-known historical facts. The fact that the first beast represents the Roman Empire will be further evident when we study the second beast described in verses 11-18. It should be noted that the text says that the dragon gave him his power, throne, and authority. The dragon is plainly declared to be the devil (Revelation 12:9); hence, he is the real source of opposition to the church. Therefore, whatever the Roman Empire did against the kingdom of Christ, it did as an agent, medium, or instrumentality of the devil. Any opposition to Christ or his church must come in some way from Satan; those persecuting the church are his servants. Revelation 13:3 ---And I saw one of his heads as though it had been smitten unto death; and his death-stroke was healed: and the whole earth wondered after the beast;—In Revelation 17:10 it is said “ and they are seven kings; the five are fallen, the one is, the other is not yet come.” Whatever we may learn about this state­ment when we reach it, it is sufficient here to note that Rome was ruled by emperors in John’ s time. It was then a pagan empire. If this be what is meant by one of the heads (at least a plausible explanation), then that head receiving a death stroke means that that particular form of pagan Rome was killed. The most probable view here is that this part of the symbol was fulfilled when barbarian hordes from the north swept down upon the country and city and the empire came to an end in A.D. 476. This was begun by Alaric, king of the Goths, in A.D. 409 and finished by Odoacer at the date given. Thus ended the western part of pagan imperial Rome. The imperial form of government had received its deadly blow. When the church later became a full-fledged apostasy, there was a practical union of church and state, with the church exercising the supreme power. At this time political Rome revived as a persecuting power of the true church; but its power was exercised in a different way— it became the agent through which papal Rome (the apostate church) continued the persecutions. Rome as a secular power, doubtless, would have been consumed,* permanently blotted out, like Babylon and Nineveh, had not the papacy healed her wounds by using her as the medium through which the true church was to be continually persecuted. It is an amazing thing that a per­secuting power could receive such a blow and still survive in another form with its persecuting power unabated. It is no surprise that the whole world wondered after the beast. Revelation 13:4 ---and they worshipped the dragon, because he gave his authority unto the beast;—This is the language of John, and he means that when the people were astonished by what the beast did and worshiped him, they were worshiping the dragon— that is, they worshiped the devil whether they knew it or not. This was necessarily the case, for Satan gave the beast its power through pagan Rome as his agent; or, pagan Rome gave papal Rome its power. Revelation 13:4 ---and they worshipped the beast, saying, Who is like unto the beast? and who is able to war with him?—The power of Rome under the papacy was such that the people ascribed to it supreme authority. This they did by asking questions which meant that there was none like the beast or able to make war against him. This was nothing less than ascribing divine power to him. This is the way secular rulers of that time considered themselves, and such adulation was pleasing to them. Doubtless they made every effort to cultivate such sentiments in the hearts of the people. The power of political rulers under the domination of papal authority made their influence irresistible. Under such a system there could be neither political nor religious freedom. A power so unlimited had just the effect here indicated; ignorant people were ready to ascribe it to a supreme being. Revelation 13:5 ---and there was given to him a mouth speaking great things and blasphemies;—Nothing is said about who gave the beast such a mouth, but the natural presumption is that it was the dragon, the symbol of the devil, for in verse 2 we are told that he gave the beast his power and authority. Such sec­ular rulers as the symbols here describe would naturally be proud, boastful, and ready to claim divine powers. This, of course, was blasphemous. This is also characteristic of the second beast which, it is here assumed for the time, rep­resents papal Rome. But that both beasts should have this same characteristic is not surprising. Their close relation­ship and interlocking interests would naturally lead them to manifest the same traits. Each operated through the other so that what was true of one was also true of the other in some measure. Revelation 13:5 ---and there was given to him authority to continue forty and two months.—Forty and two months are three and one- half' years or 1,260 days. Reasons why this period should be considered symbolically and indicate 1,260 years have already been given. See notes on Revelation 11:3-4 and Revelation 12:14. This time was the same that the two witnesses (God’ s word) would testify “ in sackcloth’’ and the woman (true church) would remain in obscurity in the wilderness. This coincides exactly with the time that the papal power (Roman Cathol­icism) was to exercise supreme sway. Since this text is describing the relationship of secular and papal Rome, each operating through the other, it is natural that the former should be represented as being given authority to continue forty-two months. In the combination of church and state each would continue the same length of time. Revelation 13:6 ---And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, even them that dwell in the heaven.—This repeats substantially what was said in verse 5, adding that the beast was actually doing what he was given a mouth to do. By the arrogant claims of au­thority the name of God was blasphemed, for only God has such power as the beast presumed to exercise. By “ taber­nacle,” which was the ancient place of God’ s worship, the symbol indicates that such arrogance as the beast manifested blasphemed the worship of God. “ Them that dwell in the heaven” probably refers to those in the church or the true wor­shipers of God. The beast then blasphemed God’ s name, the church, and the worship. Nothing of a divine nature was free from corruption and perversion by a church-state combination. Revelation 13:7 ---And it was given unto him to make war with the saints, and to overcome them:—It was given to the beast to over­come the saints by the same one that taught him to blas­pheme. That was the dragon or Satan. See notes on verse 2. This is the same thing Daniel saw in his vision. (Daniel 7:19-21.) However, Daniel represents this victorious power as being the little horn that came up among the ten horns in the fourth or Roman kingdom. Clearly this refers to the papacy, described as the second beast in Revelation 13. But we have already noted that secular Rome was largely the medium through which the apostate church operated; hence, what is ascribed to one may generally be ascribed to the other. More­over, it may be true that, though two beasts appeared in John’ s visions, the main purpose was to reveal the war that the corrupt church would wage against the truth. This would justify applying to the means used anything the papacy did itself. That the saints were overcome to the extent that for the 1,260 years the church was unseen as an operative insti­tution is a well-known historical fact. Specific instances of persecution against saints it is unnecessary to mention. Revelation 13:7 ---and there was given to him authority over every tribe and people and tongue and nation.— This language was substan­tially fulfilled if the beast here means political Rome; for the empire exercised a general, if not a universal, sway over men. But if the reference is also indirectly to papal Rome, it is also fulfilled; for the Catholic Church not only believed that it had the right to rule the world, but still believes it. Not only so, but during the 1,260-year period it practically exer­cised that authority. This text has to do with the beast’ s con­duct during this period. Revelation 13:8 ---And all that dwell on the earth shall worship him, every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain.— We are here told that all on the earth whose names are not in the book of life would worship the beast. This would be true indirectly, if the worship was rendered directly to the apostate church which is represented by the second beast. Of course, true saints did not worship the beast then and do not now. If only those whose names are not in the book of life worshiped him then those whose names are in that book did not worship him. The expression “ written” in the book of life is figurative and means those who are saved and remembered as such by our divine Father. The words “ from the foundation of the world,” in the King James Version, modify the verb “ slain’ '; in the Revised they modify “ written." It is immaterial which is the correct reading. It* the latter, the terms upon which men are saved was pre­determined ; if the former, then Christ’ s death was predeter­mined. In either case God’ s purpose was so certain to take place that it was spoken of as if already done, on the principle that God calls “ things that are not, as though they were." (Romans 4:17.) The Greek word for world—kosmos— means an “ harmonious arrangement" of things, but in its use has a great variety of applications. The expression “ from the foundation of the world" may be understood simply as “ from the beginning." All the demands will be met by saying that after man sinned God purposed to save him through the death of his Son. Trying to make the words go further back involves the text in a difficulty for which man can offer no solution. The most natural explanations are probably the true ones. Revelation 13:9 ---If any man hath an ear, let him hear.—This means that those who are willing to be instructed should give heed to what had been said about the beast and the exhortation in the next verse. It was intended to encourage the saints in view of the dire misfortunes which the symbols had indicated would come upon them. Revelation 13:10 ---If any man is for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed.—This is in perfect agreement with the words of Jesus: “ For all they that take the sword shall perish with the sword." (Matthew 26:52.) This is a general statement that the history of the world has verified abundantly. It har­ monizes with another general statement that “ whatsoever a man soweth, that shall he also reap.” (Galatians 6:7.) Nations recognize the law that “ whoso sheddeth man’ s blood, by man shall his blood be shed.” (Genesis 9:6.) Here John evidently intended to encourage the saints by assurance that the nation that would inflict all these calamities would in turn be led into captivity— rewarded as her acts deserved. That political Rome led nations into captivity and papal Rome persecuted Christians are facts fully sustained. In both the spirit of this verse has been completely fulfilled. That both must pay for their crimes is as certain as that God’ s word is true. Revelation 13:10 ---Here is the patience and the faith of the saints.— In the things here pictured is the world’ s greatest test of Christian faith. No one has ever been called to suffer more than fell to the lot of the saints under the persecutions that came to the true church during the period when papal Rome exercised supreme power in connection with the Roman Empire. Noth­ing but the strongest faith can meet such tests. THE SECOND BEAST Rev_13:11-18 Revelation 13:11 ---And I saw another beast coming up out of the earth;—As John looked he beheld another beast that seemed to come out of the earth. We have already learned that, as a symbol a beast represents a kingdom or institution of some kind. Sometimes the ruler, standing for the kingdom, is indicated by the beast. (See Daniel 7:17 Daniel 7:23.) The first beast (verse 1) came up out of the turbulent sea, meaning that the secular Roman Empire came out of the agitated and disturbed state of men and nations. The second arose out of the earth, which probably here represents the Roman Empire; that is, the papal or apostate church came into existence within the bound­aries of that empire. It came quietly from a well-established state of things, like the solid earth, and was dominating the whole empire before the people realized that any change was taking place. This false church became so well established and powerful that 1,260 years were necessary to break its hold. Revelation 13:11 ---and he had two horns like unto a lamb, and he spake as a dragon.—That is, he had two horns like the horns of a lamb. The use of the word lamb indicates that the institution repre­sented would have a show of humility; externally, at least, it would manifest the lamblike character, but would speak like a dragon. The pious exterior would be no evidence of godli­ness within. The beast’ s words— commands— would be harsh, arrogant, and imperious. Jesus had said that false prophets would come in sheep’ s clothing. (Matthew 7:15.) Since the dragon has already been declared to be a symbol of Satan, it follows that the false teaching of the apostate church has Satan for its real source. A real lamb has two horns, but there may be no special significance in the number other than to show that the beast, in that particular, had the appearance of a lamb. As a symbol the word horn represents power. Two might indicate that this beast exercised both secular and spir­itual power; the spiritual direct and the secular indirect— through the Roman Empire. These are true facts, even if not signified by the two horns, as the next verse definitely shows. Revelation 13:12 ---And he exerciseth all the authority of the first beast in his sight.—Exercising this authority in the sight of the first beast indicates that the first beast approved it, and that the second used the first as a medium through which to operate. Language could no more plainly indicate the close and har­monious relationship that existed between secular and papal Rome. These two beasts, though distinguished, are so similar in nature and work that they may be considered as two parts of one great power that was to persecute the true church. Or, the papal hierarchy may be considered <ts a continuation of the fourth universal empire— operating through Rome in its so-called Christian state. Revelation 13:12 ---And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed.—As the corrupt church spake like a dragon and exercised all the authority of imperial Rome, it is no surprise that it caused all (except those whose names were in the book of life, verse 8) to worship the rulers as representatives of the empire. When the pagan empire, through the invasion of the northern nations, came to an end in A.D. 476, it doubtless would have ceased forever, if it had not been perpetuated and revitalized by the apostate church in her borders. The imperial pagan head or form of government had received a death stroke, but was healed through a papal kingdom arising within its bor­ders. Such a union of church and state was necessary to pre­serve the empire and protect the religious apostasy. Revelation 13:13 ---And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men. — The very nature of the beast, as revealed in this description, indicates that the “ great signs” were only pretended miracles which he claimed to do. They would be such, however, that the ignorant and credulous people would be easily influenced to accept them as true. This beast and Paul’ s “ man of sin” (2 Thessalonians 2:3-12) evidently refer to the same thing— the papal hierarchy or Roman church. Paul declares that he operates “ according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish.” Jesus had predicted that there “ shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.” (Matthew 24:24.) Either these were “ lying wonders”— false or pretended miracles— which Satan inspired the false church to perform, or they were real wonders which God permitted be­cause people did not want the truth. In either case the ele­ment of falsehood entered into the program. Claiming to change the bread and wine into the actual body and blood of the Lord, the worshiping of relics, and other pretended mir­acles are ample proof that the Catholic church pretended to be a miracle-working power, and fulfills the demands of this text. Some plausibility in claiming to make fire come down out of heaven could be made because Elijah in a real miracle at mount Carmel (1 Kings 18:37-38) did so, and the disciples James and John asked whether fire should be called down upon a certain Samaritan village (Luke 9:54); but whatever effort the false church made was a deceptive trick of some kind. For in the next verse it is stated that the purpose of these pretended miracles was to deceive the people. Religious deceivers can resort to no more plausible scheme than some imitation of a real miracle. Revelation 13:14 ---And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast;—The following will serve as evidence of false miracles which papal Rome has offered in proof of the claim that she is the true church. Gibbon in referring to Gregory the Great, who was Bishop of Rome, A.D. 590 to 604, says: “ The cre­dulity or the prudence of Gregory was always disposed to confirm the truths of religion by the evidence of ghosts, mir­acles, and resurrections." (Vol. IV, p. 422.) In a Catholic volume— Pictorial Catholic Library— is a section devoted to the “ Apparition of Lourdes," in which the claim is made that the Virgin Mary appeared to a young girl several times in 1858. Finally she commanded the girl to drink from a spring that had suddenly burst from the earth. The water from the spring, it is claimed, has produced many cures. Such pre­posterous delusions are plain proof of the beast power trying to deceive the nations by false miracles. To this may be added the perpetual claim that the bread and wine of the com­munion are changed into the real body and blood of the Lord. This would require the continuous repetition of miraculous power. This false teaching alone is sufficient proof that the words of our text have been and are being fulfilled. Doing these pretended miracles “ in the sight of the beast," doubtless, indicates that secular Rome approved of what the apos.tate church did because of benefits received therefrom. During the 1,260-year period the church and state had such common interests that it is practically impossible to separate them completely. Even the capital of the empire always re­mained the official residence of the Pope. Revelation 13:14 ---saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived.—Those deceived by the pretended miracles would be ready to obey the command to make an image to the first beast. The meaning of this part of the symbol is that the papal church required its subjects to give religious honor to the secular empire. Verse 12 says they were required to wor­ship the first beast. Here, as in much of the book, expositors vary greatly. The presence of the masculine pronoun “ who,” some contend, indicates that the worship is of a man. If this is correct, worshiping Roman emperors may be the thing meant. Rulers represent governments and the worship of one implies the other. As the two beasts must be taken symbolically, it is probable that “ image” should be so applied. If so, the word doubtless has a broader application. Since the first beast (pagan Rome) was to receive a temporary death stroke and later revive, a possible, if not probable, meaning is that through papal Rome (Catholic Church) the ^empire received its dominion back, but in a so-called Christianized form. If so, this would be an image of its pagan form, because it exercised a similar power. This, at least, would meet all the demands of this symbol. Elliott (Vol. Ill, pp. 227-239) holds that papal church councils, in which ecclesiastical laws were made, fulfill this symbolic prophecy. This view also carries much plausibility, for the church laws enacted in these councils were just as binding as the laws of ancient Rome; in fact, they were made and operated much like the political laws of the empire. Pos­sibly all the preceding views may be involved in the word “ image.” But, regardless of its exact and proper application here, the general idea must be the close and cordial union be­tween church and state. Revelation 13:15 ---And it was given unto him to give breath to it, even to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.— According to the view that the “ image” was the revived Roman Empire in its so- called Christianized form, this language would mean that the apostate church gave the empire this life, and authority to make laws and demand obedience on the penalty of death. As a matter of fact this is true, for the false church claimed authority over temporal rulers. But if the “ image” refers to church councils, they too spake with the authority manifested in ancient Rome, and enforced their laws with the same irre­sistible power. Possibly being killed here, if councils be meant, does not mean physical death, but excommunication from the church; spiritual death, as the church viewed it. Whatever explanation be accepted the main thought is the domination which the church exercised over both its members and the government which it controlled. From the time that the Emperor Constantine in the fourth century recognized Christianity as the true religion, the church’ s power was gradually extended till the full develop­ment of the “ man of sin” had taken place, more than two cen­turies later; so, after the end of pagan Rome in A.D. 476, the reviving of the empire was also a gradual process. Near the end of the eighth century the church recognized it when Pope Leo crowned an emperor. Of this event Gibbon says: “ On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, ‘ Long life and victory to Charles, the most Augustus, crowned by God the great and pacific emperor of the Romans.” (Decline and Fall, Vol. V, p. 43.) Thus it is clear that the beast (“ man of sin” or apostate church) which arose in the Roman Empire did make an image of the first beast by creating from the old ruins a so-called Christian empire. Revelation 13:16 ---And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead;— The expressions, small and great, rich and poor, bond and tree, are explanatory of the word “ all,” and mean that the authority here mentioned applied to all classes. The subject of the verb is beast introduced in verse 11. The word “ mark,” when taken literally, means some figure or token placed upon the object to indicate ownership or authority. The very nature of the case here demands that it be understood sym­bolically. It is, doubtless, used purposely to show the contrast between the true and pretended servants of God— the true and false church. To Israel God said his words would be “ for a sign upon thy hand” and “ for frontlets between thine eyes.” (Deuteronomy 6:8.) It is no surprise, then, for members of an apostate church to carry a sign indicating their characteristics. The only way God’ s words could then or now be a mark or sign was their manifestation in the lives of his saints. When received into the mind and practiced , they would show those who had these signs to be true servants of God. Those who believed and practiced doctrines of the false church had the “ mark” of the beast upon their hands and foreheads. Any outward tokens used by the false church were only symbols of the false doctrines believed. Revelation 13:17 ---and that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name.— The word “ even” supplied by the translators means that the “ name” of the beast is the mark; but, omitting this word because there is nothing in the Greek for it, the text may mean that the mark, name, and number of the name are three distinct characteristics by which the beast may be identified. But if the mark means the doctrine and practice received from the false church, then the name and number would be additional features by which the identifica­tion might be confirmed. The name is to be determined through the proper application of the number. Whatever these marks of identification may be, no one was allowed to buy or sell who did not iiave them. Whether the buying and selling are to be understood literally or symbol­ically is a question about which expositors are not agreed. That the Catholic Church did on occasions prohibit such com­merce with heretics is evident from history. Elliott (Vol. Ill, p. 260) refers to the Synod of Tours, just when the Waldenses and Albigenses had begun to excite attention, under Pope Alexander III, as having “ passed a law that no man should presume to receive or assist the heretics, not so much as to exercise commerce with them in selling and buying ” Naturally a church that believes it has the divine right to rule the nations of earth would claim the right to control the com­merce of the world. But the view that these words should be taken symbolically seems more probable. The plain im­port, then, would be that only those with the mark of the beast would be allowed to preach or practice religious doc­trines. This is evident from the fact that the Catholic Church refuses permission for her own members to hear others preach, but believes that she is the authorized custodian of divine things, and that all teachers should come to her for authority. In this the demands of the symbol are fully met. 1. Revelation 13:18 ---Here is wisdom. He that hath understanding, let him count the number of the beast;— While it required divine wisdom to give this plan for identifying the thing represented by the beast, it also was necessary to have wisdom to learn what was meant. This is evident from the fact that those with understanding were urged to count the number. The number of the beast means the “ number of his name,” as ap­pears from comparing verse 17. Elliott (Vol. Ill, p. 242) shows that it was not uncommon for the Greeks to express names by numerals; that is, the numerical value of the letters of a name were added together and the total number stood for the name. The language of this verse indicates that to be the process meant in the command to count the number of the beast. Other names besides the correct one might have the proper numerical value; it would be strange indeed that, in the multitudes of names, others could not be found. But the name, when found, must fit an apostate church existing at about a certain period in the world. Moreover, an institu­tion that had made an image of another one, and combined the secular and religious rule. Not just any name that had the right numerical value would do, but only one that would fit the other descriptive features of the beast. The name then must correspond with the well-known facts of history. Revelation 13:18 ---for it is the number of a man: and his number is Six hun­dred and sixty and six.— Commentators have offered a variety of applications for the expression, “ the number of a man.” But the simplest and most natural one is, that the name of a man, the numerical value of which Isaiah 666, is so connected with the institution represented by the beast that it is a positive means of identification. After all is said, this seems the most plausible view of the text. Elliott, who is followed by several other expositors, explains in detail facts that seem conclusive evidence that Latinos, father of the Latin race, was the man meant. (Vol. Ill, pp. 245-255.) He quotes Irenaeus, a church father of the second century, who made the same application of the text. An objection is offered against the interpretation of Irenaeus because he spells the name Lateinos instead of Latinos. The objection, however, is without force, for he was using the Greek form of the word. Since Revelation was written in Greek that was the proper form to use. The numerical value of the letters in -this name will appear from the follow­ing arrangement: L A T E I NO S30 + 1 + 300 + 5 + 10 + 50 + 200 = 666 This solution has two important advantages: one is that the number is the name of a man— a thing the text seems to demand; the other is that it corresponds with what we now know to be facts— that is, that the Catholic Church arose in the Latin kingdom and is known as the Latin church, even its services being conducted in the Latin. As the number must represent a religious empire that was to exercise a power practically universal for 1,260 years, there is none known to history that will fit the requirements of the symbol except the Latin Church— the Roman Catholic. This conclusion is com­pletely vindicated by the fact that the Roman Church still believes that universal dominion rightly belongs to itself. It cannot then be successfully denied that it was the church which did exercise that power during the period indicated. If so, our interpretation of the text is unquestionably the cor­rect one. As already suggested in the introduction (page xi), the use of symbols in describing their political and religious enemies was greatly to the church’ s benefit during the long period that the witnesses testified in sackcloth. Plainly naming the institution meant would doubtless have greatly increased per­secution. Telling those who had understanding to count the number of the name implies that some Christians would be able to do it. Such saints then would understand what was meant, and it was better that their enemies did not know. With their experience as history before us, we should be able to understand also. Even if the expression, “ six hundred and sixty and six,” remains an unsolved puzzle, we know that in some way it describes a false religious power that was an enemy of the true church for the symbolic period of 1,260 days. This phase of the matter is definitely fixed by the lan­guage of the text. The margin says that “ some ancient authorities read Six hundred and sixteen.” If this were the true reading, a dif­ferent name might have to be found, but the general applica­tion of the passage would remain the same. However, the reading of sixteen instead of sixty-six does not appear to have any chance to be correct, according to the general views of critics Verse 1 Revelation Chapter Thirteen This chapter has the two visions of the two remarkable beasts which rose out of the sea and out of the earth as allies and helpers of the dragon Satan. "He stood upon the sand of the sea" (Revelation 13:1) suggests the summoning of these beasts by Satan to aid his war against the saints of God; but it is incorrect to suppose that Satan, in any sense, either created or produced these monsters, called by Moffatt, "polycephalous brutes."[1]He simply encouraged and organized the emerging tendency of a human creation in rebellion against God. The beast out of the sea symbolically represents the great earthly governments which repeatedly in human history have exalted themselves against God and against his people (Revelation 13:1-10); and the beast out of the earth represents false, blasphemous religion reaching from the shadows of Eden to the end of time (Revelation 13:11-18). Before beginning our exegesis of the chapter, it will be appropriate to give the reasons that underlie the interpretations presented. THE BEAST OUT OF THE SEAThis beast is perverted government used by Satan as an instrument against God's people, especially the seven great universal dominions in which the saints of God were persecuted. Despite the certainty with which so many identify this beast as the Roman Empire, we are certain that much more is meant, While true enough that this beast was indeed the Roman Empire at the time John wrote, the mention of the "seven heads" indicates a wider meaning. Some have viewed these as seven Roman emperors; but the fatal objection to this is that, "It was not merely one of the heads that was slain, but the beast himself received the mortal wound (Revelation 13:3 Revelation 13:12 Revelation 13:14)."[2]There were a hundred emperors, but only seven heads. The notion of Moffatt and others to the effect that the mortal wound of this beast was, "Nero's death with the bloody interregnum after it (a wound to the state)!"[3]is totally inadequate. Nero's death was not fatal to anything except himself. It certainly was not a mortal wound of the Roman Empire, but a blessing! The empire was not harmed at all by his death, but benefited. The true identity of the beast which recovered from the fatal wound is discovered in two considerations: (1) the connection of the prophecy with Daniel 7, and (2) the identity of the seven heads. (1) Regarding Daniel 7, Daniel's vision of the four beasts like a lion, a leopard, a bear, and then another "diverse from the others" (Daniel 7:4-7) must be interpreted as four successive world governments, such as Babylon, Persia, Greece, and Rome. John's vision here is of a beast who is a composite of those in Daniel, requiring the conclusion that a great, continuous world government is meant, exercising an authority stretching over a period of centuries, with hundreds of rulers and emperors. To limit these visions in Revelation to a bare sixty-five years of European history is to ignore the cosmic dimensions of this prophecy. Of course, this is to be expected of those who deny any cosmic dimensions and repudiate any conception of predictive prophecy in the New Testament. This writer believes that we are here studying a divine book, that it is inspired, and that every word of it is God's truth. To this point in our interpretation of Revelation, we have refrained from citing historical fulfillments of earlier portions of the prophecy, despite the fact of there having been many such fulfillments; but this plain and undeniable connection with Daniel's prophecy of the setting up of God's everlasting kingdom in "the days of those kings" (the days of the Roman kings) (Daniel 2:44); that is, during the time of the fourth great world empire, requires the discernment that future history is emphatically prophesied in this chapter. Nor does this rob the chapter of its relevance to the generation first addressed by the apostle. They were living in the days of Daniel's fourth beast, that of the Roman Empire; and "the mystery of iniquity" (2 Thessalonians 2:7) which would ultimately culminate in the second beast (the one out of the earth) was already working. (2) The identity of the "seven heads." Regarding this, Pieters has an extensive study of various views of their identity:[4]The seven forms of government under which Rome existed; however, there were only six of these! Seven prominent emperors of Rome during the latter part of the first century B.C. and the first part of the first century A.D. Of course, there is no agreement whatever on which seven! The seven heads are to be understood not numerically, but symbolically. "Rome must have its full complement of kings" (the view of Beckwith). The seven heads are seven world-kingdoms hostile to God and to his people, namely, Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome, and a seventh to arise at a future time after Revelation was written. Pieters referred to this as "a jumble of confusion," but reluctantly accepted the view (stated last, above) that, "the heads represent the great world empires of which five were past and the sixth was flourishing when the book was written."[5] Exactly the same conclusion has been reached by this writer, but with enthusiasm and confidence. No other explanation ever offered fits the prophecy so exactly and circumstantially as does this one. These seven world empires are indeed what is symbolized by the seven heads. Like practically everything else in Revelation, the seven heads are symbolical; and the interpretation of them here does not rule out the possibility that at some future time another world empire could develop; but significantly only seven have appeared in the entire history of the world up to the present time, a fact that certainly supports the view we have accepted. "The ten horns" specifically identified later as ten future kingdoms (Revelation 17:12) represent this sea-beast in his final phase, not any longer as a worldwide empire, but as many multiple states (the ten is symbolical), none of them able to wield universal authority like the "seven heads," but still exercising great authority and power to persecute and destroy God's people. These are called the eighth head (Revelation 17:11). Nations like Russia and China today are just as much a part of this beast as was Nebuchadnezzar when he commanded all people to fall down and worship a golden image of himself (Daniel 3:5-6). An essential element in the personality of this beast is humanism, man worshipping himself. THE BEAST OUT OF THE EARTHIn a word this beast is false religion opposed to God and persecuting God's people. The widespread willingness of scholars to identify this beast as the pagan priesthood of the "emperor cult" is apparent in almost every commentary one may pick up; but such a limited view does not fill the bill at all and cannot possibly be the correct interpretation. "This beast, called also the false prophet (Revelation 16:13 Revelation 19:20), symbolizes false religion and false philosophy in whichever form these appear throughout the entire dispensation."[6] This is surely correct; and views like that of Barclay who limited it to "the organization of Caesar worship"[7] are much too restricted, as are also those interpretations that would make this beast "self-deceit,"[8] "the proconsul sent yearly by the emperor to govern the province,"[9] etc. All such interpretations are focused upon details that in the large view are unimportant. "This vision represents a great movement already in progress";[10] it represents the "capture of organized religion to help promote the aims of the first beast";[11] "it includes the papacy (2 Thessalonians 2), but does not portray it separately but combined with all forms of a similar nature in the whole world."[12] We shall deal with the papal aspect of this beast later. Especially important is the fact of this beast's period of operation being "forty and two months," which without any doubt whatever means "the entire Christian dispensation." This was the period of the first beast's operation (the sea-beast); and the operation of the land-beast is coextensive with that of the first. Thus it is no isolated or provincial event which could be signified. No. These two beasts, both instruments of Satan, are the two great enemies of God's people throughout history; namely, (1) the wicked, perverted government, and (2) false or apostate religion. Neither the world nor the church will ever be through with either one of these beasts until the end of time. THE MORTAL WOUND THAT DID NOT KILLIn order to interpret this chapter, the question of the healed "death-stroke" (Revelation 13:3) is crucial. Scholars have misunderstood it as follows: The assassination of Julius Caesar.[13]The illness of Caligula.[14]The prohibition of paganism by Theodosius.[15]The coming of Christ.[16]The Christianizing of the Roman Empire. The rebellion of Galba, Otho and Vitellius.[17]The battle of Waterloo. The forerunner of the magazine Christian Herald published a book on this in 1860![18]The actual death of the Antichrist and his subsequent resurrection from the dead (!) near the end of time![19]Nero himself, the suicide who was raised from the dead (!) in a myth! This infamous "Nero redivivus" interpretation is parroted by so many scholars that it would be tedious to mention them; but of all the alleged interpretations of this question, this is the most worthless of all of them. In the first place, no such myth ever existed, except in the minds of imaginative scholars. Zahn was certain that when Revelation was written, no such superstition was in existence even if Revelation was written in 95 A.D.![20] Furthermore, as Pieters said, such an interpretation is "wholly incompatible with any believing acceptance of the book as a genuine prophecy; for the things foretold, if this interpretation is accepted, did not take place."[21]The persecuting policy of Nero revived by Domitian. What is the actual meaning of the mortal wound that did not kill? This part of the symbol was fulfilled when the barbarian hordes from the north swept down upon Rome, and the empire came to an end in 476 A.D .... This ended the western part of the pagan empire. The imperial government received its death-blow.[22]But that death-stroke was healed. It did not mean the end of Roman persecutions of God's people. Where the first beast left off, the second took over. The old pagan empire was revived in a Christianized form, "The Holy Roman Empire"; and all of the arrogance, hatred, and persecution of the first beast was restored. The fatal wound was healed. The sixth head of the sea-beast (Rome) was fatally wounded; but the worldwide government continued as a religious power. Without this religious phenomenon, Roman authority would have perished as totally as did that of Nineveh and Tyre, or Assyria and Babylon. That religious power, of course, was the apostate form of Christianity known as the Roman Catholic Church. One thing should be particularly noted: there has been no other worldwide authority in the history of the world which might logically be called a seventh head of the sea-beast. This brings us to consider the essentially Christian nature of this second beast, the pseudo-Christian nature of it. This beast was no mere "committee set up in the Asia Minor to enforce emperor worship,"[23] nor "a proconsul sent out every year"[24] for the same purpose, nor a provincial council made up of local pagan priests;[25] but, "It was an institution devoted to the empire on its religious side."[26] Its operations bore a genuine resemblance to Christianity, as attested by the lamb's horns that crowned it. The essential nature of it manifested all the outward appearance of Christianity; its function was primarily that of conducting worship; "And this priestly role identifies the second beast as a religious power."[27] In John's day, of course, the pagan priesthood were a manifestation of this beast; but several things forbid our accepting the priests of paganism as the principal identity. In the first place, where were their "lamb's horns," their outward resemblance of true Christianity? Furthermore, the pagan priesthood perished before the sixth head (Rome) was mortally wounded in 476 A.D. The whole structure of paganism had already collapsed before Rome received the death-stroke, the Edict of Theodosius having previously closed all pagan temples throughout the empire in 389 A.D. The pagan religions were not visibly present when the empire received the death-stroke; but this second beast was present in the form of the apostate Medieval Church, which restored all the old forms of the state, crowned Charlemagne as the head of it, and by religious devices continued to exercise worldwide authority and dominion. These historical facts are clearly foreshadowed in Revelation 13. This "second beast," the land-beast, is not "The Antichrist," nor "the lawless one" (2 Thessalonians 2), but that worldwide, religious ally of wicked human government used repeatedly to persecute and destroy God's people, as, for example, in the Spanish Inquisition. THE GREAT The great apostasy foretold in the New Testament must be viewed as a significant manifestation of the entity symbolized by this second beast, an apostasy by no means limited to the papacy, but certainly inclusive of it. Measuring a chapter as, on the average, about twenty verses, there are at least seven whole chapters of the New Testament devoted to that phenomenon called the apostasy; and, if Revelation is the kind of book it is devoutly believed to be by this writer, there is no way for that apostasy to have been omitted from its pages. Where are the eyes of those scholars who can write a whole commentary on Revelation and never even mention it? What kind of astigmatism can be blind to the plainest references to it, and what kind of deafness is it that cannot hear the thunder of these middle chapters of Revelation? When we speak of the apostate church, we are not speaking of the devoted millions who are deceived within her ranks, nor of the countless faithful souls within her who may be doing their best to follow Christ. The apostasy is not The Catholic Church, but the religious apparatus which controls and exploits it, the secular state which the hierarchy created and controls, and the worldwide organization by which their tyranny and control are enforced. That is the apostasy, at least a significant part of it, but not the whole of it. A mere glance at what that religious apparatus has done historically should convince any thoughtful person that an apostasy of incredible dimensions did indeed overtake the historical church. Of what does that apostasy consist? 1. They placed a human being on a pedestal of authority above all Christians, receiving him as "the head of the church" instead of Christ. 2. This so-called "pope's" word is honored even in its contradiction of what Jesus Christ said. 3. They took the word of God away from the human race and burned the men who dared to translate it for the common people, as witness the ashes of Tyndale and Huss. 4. They took the wine of the communion away from all Christians and drank it up themselves. 5. They tortured, tormented, burned, destroyed, and consigned to hell countless saints of God throughout the whole Medieval period, during which they alone had a copy of the sacred Scriptures. The Spanish Inquisition is the only example of this that needs to be cited; and, significantly, the principal architect of that diabolical apparatus is still revered as a saint in the apostate church. 6. They corrupted Christianity by the consecration of sacred images, the introduction of Mariolatry, and the acceptance of so-called saints (dead Christians) as mediators between God and man, thus denying the true office of Christ our Lord (1 Timothy 2:5). 7. They invented the evil doctrine of purgatory, the greatest fund-raising system ever devised. 8. They sold for money the right to commit sin, in that notorious sale of indulgences that financed the Crusades and many of their cathedrals. 9. They condemned and executed the great translators of the word of God who dared to challenge their wicked usurpation of power. 10. They forbid to marry and command to abstain from meats, specific actions associated with the apostasy (1 Timothy 4:3). 11. They perverted and changed the ordinance of Christian baptism. 12. They invented so-called "sacraments" for the purpose of solidifying their control over people's lives; but of the "seven," only two of them have Greek names, effectively divorcing the other five from any connection whatever with true Christianity (They are not in the Greek New Testament). 13. They have courted the favor of earthly governments and maintained a relationship with them described in Revelation 17 as "committing fornication" with them; and this is going on now. 14. They have arrogated to themselves alone the right of determination of who is or is not saved, and have ruthlessly enforced their decisions beyond the gates of cemeteries all over the world. Try to find the grave of a dead Protestant in Rome! 15. They have brazenly claimed the right to forgive sins, require penance, and grant absolution. Satan himself has as much right! The above is only a very small list of a much greater one showing how extensive an apostasy actually occurred in the historical church, and which is so dramatically foretold in the symbolism of this second beast. What is to be thought of the "Christian scholars" who are either ignorant of this, or who do not have the guts to mention it? Again, we deny any vindictive or unchristian hatred of Catholicism. See our article extolling the virtues of "The Great Whore" in Revelation 18. Dear members of this writer's family are members of the Catholic Church, as well as many precious and devoted friends; but, in this work, we are endeavoring to present the teachings of the sacred New Testament; and the word of the Lord leaves no doubt whatever with regard to the apostasy of the hierarchical apparatus which misdirected the historical church. Other characteristics of it will be mentioned in the notes on the text of the chapter, below. THE VIEW OF THE STATEThis view in Revelation of great world-governments full of blasphemy, utterly opposed to God and Christ, persecuting and destroying God's people, etc., is misunderstood by some scholars as a contradiction of the views of Paul and Peter (Romans 13:1-7,1 Peter 2:13-16); but it is clear from Revelation 13:10 that John's views were fully in harmony with theirs. Rist stated the erroneous view thus: For Paul, the empire and its rulers were inherently good ... under the direct control of God, not Satan ... However, for John, there is nothing good about either the empire or the emperors. The rulers are not ordained of God, but are the agents of Satan himself.[28]Such a view is based upon an inadequate understanding of what all the apostles taught. For a discussion of "The Christian and the State" from the Pauline viewpoint, see my Commentary on Romans, pp. 447-449. There are two kinds of states; and, besides that, the same principles of submission are enjoined upon Christians with reference to both kinds, as plainly indicated inRevelation 13:10 where John implied the very fullest consonance with all that Paul and Peter wrote. Despite the satanic alliance between wicked states and Satan, such alliances exist clearly and only under the terms of God's permissive will. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 13:2. There are some distinctive characteristics between a leopard, bear and lion, but they all have in common that of fierce destructiveness. Such a symbolism would be appropriate to represent the attitude of Pagan Rome against Christianity. The dragon (Satan, chapter 12:9) gave him his power means the devil used his influence in favor of the beast of Rome. Satan has always been interested in supporting any institution that is an enemy of God. Comments by Foy E. WallaceVerse 2.2. Like a leopard . . . a bear . . . a lion--Revelation 13:2. In moral and political character the emperor was featured as a composite monster after the likenesses of the ferocious beasts of prey, the leopard, the bear and the lion. The ten crowns, or diadems, on the ten horns symbolized the royalty and rank that belonged to the ten kings of the tributary kingdoms, and the great universal power of the ten-kingdom empire. In addition to the ten-crowned horns, upon the heads of the beast the name of blasphemy was inscribed. This is a fitting description of Nero Caesar, in whom "the Neronic anti-Christ was incarnated," who assumed divine names and prerogatives, and commanded the worship of the emperor. 3. The dragon gave him great power, and his seat and his authority--Revelation 13:2. The world power of the Roman empire could not have been more accurately described. The visions are not symbolic of the city of Rome. There is no allusion to "the eternal city." The visions of Revelation were not a history of Rome, but within their symbols were included the graphic representations of the emperor and the empire. The Roman See--in Latin, a seat of power and authority-- was derived from the dragon, who gave him his power, and his seat, and great authority. The dragon, therefore, was personified in the emperor of the Roman empire. Later, in verse 11, the second beast appeared on the land, as a satellite of the first beast, to execute his orders. The dragon gave the seat and the power and the authority to the first beast. The second beast of the land was said, in verse 4, to have worshipped the beast of the sea, The land beast represented the Palestinian persecutors, which were subordinate to the Roman emperor, having no authority, except as derived from him. The distinction between land and sea, in these designations of the two beasts, is simply that the land in the vision stood for Palestine, and the sea for Rome, separated from Palestine by the sea, and symbolized as universal in sway. Revelation 13:3. There is much uncertainly among the commentators that I have consulted concerning the interpretation of this verse. The question is raised whether it means one of the ten horns, or that some part of the city was weakened, or that some one of the prominent emperors is meant. With such a state of variation among the able historians and commentators, I will offer only what I am sure will at least not conflict with the facts of history. In some way the government of Rome received a stroke that threatened to be fatal, until something was done that closed the breach and the threatened disaster was avoided. It must have been rather unusual for all the world wondered at the recovery from the wound. Comments by Foy E. WallaceVerse 3.(2) The wounded head of the beast--Revelation 13:3-4.1. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast--13:3. The wound inflicted was not in one of the horns of the beast, which represented the satellite kingdoms, but in one of the heads--in the seat of the empire itself. This wound, which was nearly a death stroke to the empire, appears to be the result of the help the earth gave to the woman in the civil wars which had threatened the power of the empire, and which resulted in temporary victory for the woman, the church. But it was not for long. The wound was healed by the power of the emperor conquering the rebellions and bringing to an end the civil wars, and the power of the empire was augmented to such an extent that all the world wondered after the beast--the whole Roman world marvelled at the universal power of the empire. Revelation 13:4. They means the people of the world who worshipped the dragon (Satan) who gave his power to the beast (Pagan Rome). Worship is from a Greek word that means to do homage, not that any formal services were rendered. They worshipped the beast (Pagan Rome) which explains why they worshipped the dragon. They were admirers of the beast and naturally would feel kindly toward any being that would give him some support. With all this background in favor of the beast, they asked in the spirit of challenge who was able to make war with him. Comments by Foy E. WallaceVerse 4.2. They worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying who is like unto the beast? who is able to make war with him?-- Revelation 13:4. From this a dual pagan worship resulted. They worshipped both dragon and beast--that is, they worshipped one in the other. Thus, it becomes even more evident that the near death stroke to the empire was caused by the uprisings, rebellions and civil wars. But the empire survived the stroke, because the wound was healed when the insurrections and rebellions were conquered. This victory of the empire produced the pagan idolatry for the dragon and the beast, personified in the Roman emperor--hence, the worship of the emperor. Revelation 13:5. There was given unto him. When something is given there must be a giver either directly or indirectly. The preceding verse tells of the people of the world worshipping the beast, and hence it is reasonable to conclude that this power or permission to speak blasphemies was his by common consent. These are the same kind of blasphemous words that are mentioned in verse 1. Continue forty and two months. We recognize this to be the same period that is elsewhere mentioned and that it is the Dark Ages. An apparent difficulty may present itself here. It is well known that the Dark Ages of 1260 years was the result of the union of church and state, at which time the apostate church was come to power. But our present verse is still under the time of Pagan Rome, and hence the period of the forty two months should not be started yet. It is one of the cases where God charges the fruits of a thing to that thing itself. Pagan Rome started the work of persecuting the Christians, and when the apostate church came into power it formed another beast (the Papal) which "retired from active service" the other beast. But the new beast just followed after the pattern set by the first one--"exerciseth all the power of the first beast" (verse 12). John was enabled to look ahead and see this conduct of the second beast, and hence laid the blame of the forty and two months at the door of the first beast, considering him as morally responsible for it, even though the apostasy did not actually get under way until the first beast was "taken out of the way" (2 Thessalonians 2:7). Comments by Foy E. WallaceVerse 5.(3) The blasphemies of the beast--Revelation 13:5-10. 1. And there was given unto him a mouth speaking great things and blasphemies--Revelation 13:5. With malignant satisfaction and gloating over the success of the conquests, the beast proclaimed an impious profanation against God-- to blaspheme his name. The emperor not only opposed God, or spake derogatorily of God, but he blasphemed--desecrated the name, Jehovah, which was held in the ultimate degree of reverence by the Hebrews: "I appeared unto Abraham, unto Isaac and unto Jacob by the name of God Almighty, but by my name JEHOVAH was I not known to them"-- Exodus 6:3. This was God's name--my name, the text says, and was indicative of the attributes of eternal and immutable self-existence: I AM THAT I AM--, Exodus 3:14. It was this eternal and almighty name which was with arrogant imperial defiance blasphemed, assuming for himself the attributes and prerogatives of God and commanding the worship of the emperor by all the world. The Jehovah passage of Exo 6:3 is one of sublimity. It is God's own declaration of omnipotent majesty. Moses stood before Jehovah in awe, and all men should stand in His august presence now, and should so honor Him in prayer, "Who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting." Such sublime attributes forbid the lately modern forms of praying in degraded terms of familiarity with God--addressing God as if He were man, as one would address a human father. It is being said that to employ Thee and Thou in prayer is archaic and obsolete, and the sophisticated approach to God is to fling you into the face of his Divine Presence. But thee and thou are not obsolete in sacred literature, in poetry and in music. Shall the worshipper be more reverent in song than in prayer? These very proper words of address are current in sacred use in our literature, and are entirely literary in reverent character, and to replace Thee and Thou with you in songs of praise to God would be degrading to the "psalms, hymns and spiritual songs" that we sing in "making melody with the heart unto God"--and it is just that degrading to prayer. Try it on such songs as "My Faith Looks Up To Thee, Thou Lamb Of Calvary" and "How Great Thou Art, How Great Thou Art"--and feel the difference! And in the experiment, try reading the Lord's prayer of Joh 17:1-26 substituting the you for Thee and Thou--read it and wince! God is Jehovah, the great I AM, and to address Him in the common pronoun you is a degrading familiarity with God that is inexcusable. In prayer the reverent prostrated petitioner before His Throne should never talk down to God--prayer talks up to God. The Lord's command to call no man Father upon this earth prohibits addressing men as God, and it conversely forbids speaking to God as if He were man. The name Jehovah forbids familiarity. This humble writer could never bring himself to the point of addressing God in prayer in the common term you. "And God spake unto Moses, and said unto him, I am the Lord: and I appeared unto Abraham, unto Isaac and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them."The descriptions by Paul, in 2 Thessalonians 2:3-4, of the sacrilegious assumption of divine exaltation by the emperor for himself, parallels the visional representations of the same thing by John in Revelation. The Thessalonian passage refers to "that man of sin . . . the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God." This passage as a reference to emperor Nero could not be made more obvious without actually calling his name; but for either Paul or John to mention the name of the living emperor in such connections would have accentuated the persecutions all over the empire--hence, the code language of these descriptions of verses 5 to 10. 2. And power was given unto him to continue forty and two months--Revelation 13:5. Here is the third repetition of the thousand two hundred and threescore days of chapters eleven and twelve; and, as previously commented, it embraces the exact mathematical period from the date of Nero's order to Vespasion for the invasion of Judea to the fall of Jerusalem. This was the period of time assigned to the emperorbeast for the accomplishment of the destruction of Jerusalem and the obliteration of the Jewish state. Revelation 13:6. To blaspheme means to speak evil against that which is disliked. The leaders in Pagan Rome did not like the name of God nor the services of His tabernacle (the church), because He taught men they should not worship idols. Therefore they spoke against the divine institution that was on the earth, and against the beings in heaven who were servants of God. Comments by Foy E. WallaceVerse 6.3. To blaspheme his name, his tabernacle, and them that dwell in heaven--Revelation 13:6. The emperor's blasphemies of the name of God were extended to "his tabernacle, and them that dwell in heaven." The tabernacle was the original name for the temple, and indicated the aim of the emperor to destroy it. The phrase "them that dwell in heaven" referred to the Jewish authorities, and signified the emperor's purpose to bring to end the Jewish state. Revelation 13:7. Was given unto him has virtually the same meaning as a like phrase in verse 5. Also the Lord suffered these things to go on for the time being. Overcome them; this was true in two senses. He overpowered the faithful disciples with his ability to persecute them, even putting some of them to death. And he overcame some of them morally, such as were not steadfast in the faith. He also exercised a controlling influence over the lives of men in all kindreds, and tongues, and nations, because the Roman Empire was in power in all the so-called civilized world. Comments by Foy E. WallaceVerse 6.3. To blaspheme his name, his tabernacle, and them that dwell in heaven--Revelation 13:6. The emperor's blasphemies of the name of God were extended to "his tabernacle, and them that dwell in heaven." The tabernacle was the original name for the temple, and indicated the aim of the emperor to destroy it. The phrase "them that dwell in heaven" referred to the Jewish authorities, and signified the emperor's purpose to bring to end the Jewish state. Revelation 13:8. All . . . shall worship him except those whose names are not written in the book of life of the Lamb. In this passage the effect is named before the cause. These names were written in the book because they refused to worship the beast. It is another way of saying that the faithful servants of God refused to worship the Beast. Slain from the foundation of the world. The last word is from a Greek term that means the inhabitants of the earth, especially when they became a fixed order of intelligent beings composing a social world. Before that state of affairs came into existence, God saw the necessity for a plan of human redemption. Accordingly He devised one that was to be made effective through the sacrifice of his Son. Comments by Foy E. WallaceVerse 8.5. And all that dwell upon the face of the earth shall worship him--Rev. 13:8. In all the places of the nations (the symbolic meaning of the earth) within the empire the worship of the emperor prevailed under imperial edict--except, the faithful saints. It is declared that all "whose names are not written in the book of life" worshipped the emperor. But the saints who were "faithful unto death" (Revelation 2:10) did have their "names written in the book of life of the Lamb"; and they resisted the imperial decree, but suffered tribulation rather than worship the beast. The reference made to the names not written in the book of the Lamb "slain from the foundation of the world," has been misused to support the doctrine of election and reprobation-- the elect and non-elect. But the contextual meaning is twofold: first, that God's plan from the beginning included the slain Lamb, as all of the altars and types of the old dispensation symbolized; second, that from the beginning God has cataloged in heaven a registry of the faithful names from the first patriarchal servant of the old dispensations to the last suffering saint in the church of the Lamb. Revelation 13:9. This language is a solemn call upon all to give profound attention. The things having been said and that are still to be said are of great importance to all mankind. Revelation 13:10. He that leadeth . . . shall go, etc. The verse is a statement of principle that is true in whatever domain of human activity it is considered. It is the rule of moral law and it is also true on the basis of cause and effect. It is the rule that Paul has in mind where he says, "Whatsoever a man soweth that shall he also reap" (Galatians 6:7). Here is the patience and faith of the saints. This means that when all these commotions are taking place under the wicked powers of the world, the saints (Christians) will have an opportunity of proving their faith and patience by remaining steadfast and true to the Lord. Comments by Foy E. WallaceVerses 9-10.6. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and faith of the saints.--Revelation 13:10. After the declaration concerning the eternal plan of the ages, verse nine added: "If any man have an ear, let him hear." This was a note calling solemn attention to the divine pronouncement of verse ten. This significant statement was both a note of warning and a word of consolation: first, a warning that retribution would be administered to the persecutors who incarcerated in prison and killed with the sword the saints-they would suffer the vengeance of God, and experience the same evils which they inflicted on his church; it was the admonition to all of the churches that all who exercised the patience and faith, though they faced captivity and sword during the period of the dragon's rage, would ultimately have the reward-that promise which permeates the Revelation from John's signatory on Patmos, "your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ," to the last note of comfort in the apocalypse, "He that testifieth these things saith, surely I come quickly." Herein was "the patience and comfort of the saints," pausing for decision at the very threshold of prison and sword. In these words of the vision John called all the saints in the empire to courage and resignation in the face of imperial violence. Revelation 13:11. The word earth like sea in verse 1 is used figuratively, referring to the people of the world because all governments on earth must be composed of human beings. Another beast is Papal Rome or the apostate church in connection with the state A few words of explanation of the term "pope" which means "universal father" according to the members of the apostate church. They regard the pope as their father or papa. When the letter 1 is added we have papal, making it an adjective meaning "of the pope." After Constantine adopted the religion professed by the bishop of the church (who later assumed the title of pope), the whole institution was thereafter known as Papal Rome. The beast of this verse had two horns which refers to the two parts of the empire, namely, church and state. Spake as a dragon. The apostate institution made the profession of Christianity but its decrees and communications to the people were prompted by the dragon (Satan). This is what Paul predicts in 2 Thessalonians 2:9 where he describes the pope as follows: "Whose coming is after the working of Satan, with all power and signs and lying wonders." Comments by Foy E. WallaceVerse 11.(4) The subordinate beast of the land--Revelation 13:11-18.1. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon"--Revelation 13:11. The environment of these visions is not in accord and cannot be forced into harmony with the labored effort to identify the second beast with religious Rome, the papacy or the Latin church. The beast symbol in the apocalypses of the Old Testament, as well as in Revelation, has stood for organized political world-power. The development of the Roman papacy was too distant--too far away--to fit into a context of such immediate character. There was constant emphasis on nearness, immediacy and shortness of time. The attempt to make the announcement of Jesus in Mark 1:14-15 that "the time is fulfilled, and the kingdom of God is at hand" refer to a yet future time could be no more inconsistent than to make "the time is at hand" in Revelation 1:3 encompass the "dark ages" and the end of time. When Peter said to the dispersed members of the church "the end of all things is at hand" (1 Peter 4:7) , he referred to the destruction of Jerusalem and the end of the Jewish state as being near--it was impending. When Paul said to Timothy (2 Timothy 4:6) "the time of my departure is at hand" he meant that his decease was near. It does not aid the argument to assert that the statement of John in Revelation means the beginning of these events for John did not say these things must begin--he said, must shortly come to pass--and the time for them to come to pass was at hand.Premillennialists in the church attempt the same evasion by admitting that the kingdom announced by John and Jesus was "at hand" and that it began on Pentecost, but claiming that its ultimate growth would be in the millennial reign of Christ on the earth. For some who are opposed to the millennial contention to fall into the same method of argumentation is but to help the cause of millennial heresy. In neither case can the expression at hand be stretched beyond immediate points of the two declarations--the immediate events. John was no more entranced to write the history of the Latin church and the Dark Ages than he was inspired to prophesy the discovery of the North American continent, the organization of the United States, the formation of Southern Confederacy or the existence of the United Nations! The historical events of far distant future whether the papacy, the pope, Martin Luther or Alexander Campbell are all outside the scope of Revelation. And we need not go outside the provincial governments of Judea and the Palestinian representatives of the Roman emperor to identify the second beast--the beast of the land--and find the fulfillment of the visions concerning him. Verse eleven states that this second beast came up out of earth, or the land--from whence he received the designation the beast of the land. Because the events surrounded Jerusalem and the Jewish state; and the land in this vision meant the land of Palestine--especially Judea--and beast is the symbol of the Jewish persecutors in Palestine. That this second beast of the land was a satellite of the first beast of the sea is seen in the statements that he caused the earth--the people of Palestine--to worship the sea beast, and this second beast derived the only exercise of his authority from the first beast, and worshipped him. The first beast, of the sea, was the Roman empire, personified in the emperor; the second beast, of the land, was personified in the ruling persecutors of Palestine, who were the instruments of the Roman emperor to execute his authority and power. This is further symbolized in the fact that this second beast had horns like a lamb but spake as a dragon--deceiving them that that dwell on the earth to worship the image of the emperor. There is nothing in these descriptions to fit the much later emergence of the papacy and its popes. The beasts represent the world-power of Rome. The beast from the sea was the emperor; and the beast of the land was the subordinate rulers of Palestine, exercising delegated power, as the emperor's representatives. Verse 11:===> He was from the earth, or land, not from the sea--denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land--the people of Palestine--into the worship of the sea beast, the emperor. Revelation 13:12. Exerciseth all the power of the first beast is commented upon in the remarks at verse 5. Causeth . . . to worship the first beast. Papal Rome was composed of church and state, and the two parts of that institution supported each other. The pope instructed his subjects that they must obey the orders of the state in all matters of conduct, even including their religious activities. Whose deadly wound was healed. (See the comments at verse 3.) The pope had a grateful remembrance of that episode in the affairs of state. Had the wound not been healed and the state had gone down, he would not then have the powerful support of the government to back him up in his wicked control over the lives of his people. So it is not strange that he directed them to worship that beast. That could not mean any formal ceremonies, the beast was not in existence in reality any way. It means for them to pay homage to the memory of the beast. Comments by Foy E. WallaceVerse 12.2. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed--Revelation 13:12. The salient points in the description of the land beast in verses eleven through eighteen, verse by verse, may be outlined in brief as follows: Verse 11: He was from the earth, or land, not from the sea--denoting the local persecutors of Palestine. He was a false prophet visualized as a lamb in appearance, but speaking as the dragon. The two horns of the lamb represented two notorious rulers which Josephus mentioned (in Antiquities, Book XX 11, 1; and Wars, Book II, Chapters 14-15) as being sent by Nero, the emperor, into Palestine as his representatives. This beast appeared as guileless as a lamb, but as a false prophet he possessed the infernal spirit of the sea-beast, and deceived the land--the people of Palestine--into the worship of the sea beast, the emperor. Verse 12: He was a mere satellite of the sea beast, whose wound of rebellion and civil war within the tenkingdom empire was healed by the sheer power of force. This power brought all kingdoms and provinces under submission to the Roman head. The second beast as a servile and menial instrument of the first beast, enforced his will, exercising an authority not his own, but was derived solely from the superior beast number one, the Roman emperor. In this subservience the land beast in obedience to sea beast, "causeth the earth and them which dwell therein to worship the first beast"--the emperor. The earth referred to the provincial governments; and them that dwell therein had reference to the people who were under their political rule. The grievous blow inflicted on the empire by civil wars was referred to as a deadly wound on the sea-beast which had been healed by his conquering power; and this brought the kings, governors, and people into submission to worship the emperor. [Continue to comments on next verses for the rest of the descriptions] Revelation 13:13. This verse Is a statement of the false claims of the church of Rome, not that it actually performed the wonders mentioned. (See next verse.) Comments by Foy E. WallaceVerse 13.Verse 13: He performed visional pseudo-signs, which were not actual, in order to deceive, such as Jesus foretold (Matthew 24:24) would precede the destruction of Jerusalem; and such as Paul described (2 Thessalonians 2:3-9) as characteristic of the pretensions of "the man of sin and son of perdition." The wonders were merely the magical machinations of the Roman emperor-beast to deceive. Josephus relates that two representatives of Nero, by the names of Albinus and Gessius Florus, in this very period, were sent into the land, and being notorious for wickedness they made pompous ostentations before the people. (Antiquities, Book XX, II, I) These are facts recorded by the eye-witness historian on the scene of things; and there could be no more fitting fulfillment of the two horns of this beast. Revelation 13:14. And deceiveth them is the key to the preceding verse. Paul has the same subject in mind in 2 Thessalonians 2:9 where he calls it "signs and lying wonders." Bible students know that since the days of the apostles, no man has been able to perform any supernatural acts. The word miracle means generally anything wonderful or out of the ordinary. He . . . do . . . in the sight of the beast means the pope performed the deceptive tricks with the leaders of state looking on and approving. Make means to "form or fashion," and image means an imitation or repetition. The pope required his people to imitate the characteristics of the first beast in his opposition to the worship of the true God. We should not lose sight of the dependence the pope felt he had upon the support of the secular power. That is why the church of Rome would have church and state united today if it could. Comments by Foy E. WallaceVerse 14.Verse 14: He was identified with the false prophet by his utterance of pseudo-prophecy, of which deceptions Jesus also warned (Matthew 24:11) as a portent of the destruction of Jerusalem; and which Paul (2 Thessalonians 2:9-12) declared would characterize that wicked (one) . . . "whose coming is after the working of Satan with all power and lying wonders, and with all deceivableness . . . that they should believe a lie." The events prior and posterior to the fall of Jerusalem are so consonant with the anticipations of Jesus (Matthew 24:1-51) and of Paul (2 Thessalonians 2:1-17) that it is utterly unimaginative to gaze into the future centuries for successively occurring events in both secular and ecclesiastical history to fulfill them. The only apparent explanation for it is that the theories of historical theology require it, and they have been taken for granted so long as to have become so fixed in the thinking that they have been accepted as factual. No events of the future can be created or can occur to harmonize more compatibly with these scriptural apocalypses and apostolic descriptions of the siege and destruction of Jerusalem, the demolition of the temple, the downfall of Judaism and the end of the Jewish state. Added to the biblical facts, the histories of Josephus, Pliny, Eusebius and other annals of the times and the near times, verify them. Revelation 13:15. The image of the beast is something that is a figure or is like it. The predominating characteristic of Pagan Rome with regard to her treatment of Christianity, was her persecution of the disciples and even to the extent of slaying the true worshipers of God. Therefore any person or group of persons that imitated that character would have the support of Papal Rome, and in that sense would receive life therefrom. The closing words of this verse verify the above statement by saying that those who would not worship (pay homage to and show respect) should be killed. Comments by Foy E. WallaceVerse 15.Verse 15: The second beast created a life image of the superior beast, and exercised the power given to him to command its worship. In verse 14, it is stated that this was made possible by the prestige of the sea-beast from "the wound by a sword" but "did live"--that is, the display of the power of the empire in subduing in war the rebellious provinces, brought to the emperor an idolatrous worship, which the land-beast (the emperor's representative in Palestine) promoted, and in which he participated; and he commanded the Christians who would not worship the emperor to be banished or slain--which introduced the martyrdom of the saints. Revelation 13:16. Mark is from , which Thayer defines, "a stamp, an imprinted mark," then explains it to mean, "of the mark stamped on the forehead or the right hand as a badge of the follower of Antichrist." Of course the branding which John saw was symbolical of something that would not be seen with natural eyes. The invisible fact concerning those who imitated the beast was their guilt. God could see it and the detectives of the pope had some way of recognizing it. Comments by Foy E. WallaceVerse 16.Verse 16: He compelled the people of all stations small and great, rich and poor, free and bond to submit to the edict of emperor-worship--which symbolized the mark of the beast. This visional mark was an evil emblem of submission to emperor-worship. It was the stigmatic badge of the beast stamped in their right hand, or in their forehead, signifying a binding oath of loyalty. All who conformed to the imperial orders received the mark of the beast, personified in the Roman emperor--the Neronic anti- Christ. Revelation 13:17. The pope restricted the privileges and rights of all who would not submit to his dictation. If a man gave evidence of having the mark (the stain of guilt), and who had (knew and endorsed) the number of his name was given permission to proceed with his own interests. Comments by Foy E. WallaceVerse 17. Verse 17: He compelled all the subjects of the provinces to bear the mark of the beast by an economic warfare, that no man might buy or sell, save he that had the mark, or name of the beast, or the number of his name --the enforcement of a maniacally rigorous interdict, an imperial boycott that would make life impossible for all who refused to wear the stigmatic name of the demonic emperor. By such means the provincial procurators forced all of their subjects into abject submission to the imperial edict of emperor-worship, which was the mark or badge of the Satanic beast-the emperor. Thus the mark of the beast simply meant to yield and bow to the edicts of the Roman emperor to worship his image. Revelation 13:18. The number of the beast and the number of a man are declared to be the same. Also according to the preceding verse these phrases are both equivalent to the number of his name. John tells us the number of his name which Isaiah 666, but he does not tell us what the name is. Remember the beast now being cited is the first one or Pagan Rome. Well, the government is not what has this number, for John says it is the number of a man. So we need to find a man who was outstanding at the head of Pagan Rome the letters of whose name will give us the number (numerical values being indicated with letters in those times). In the Greek it is CHXS and Thayer gives us the following comments on the term. "A mystical number the meaning of which is clear when it is written in Hebrew letters . . . i. e., Nero Caesar." The question might arise why this particular one of the Caesars or Roman Emperors was selected for the symbol. The reason is that he was one of the most notorious and infamous of the emperors. He was the 'one who had Paul slain and his inhuman treatment of Christians set the pattern after which other rulers followed in their opposition to the true church. Comments by Foy E. WallaceVerse 18. (5) The mystic number of the beast--Revelation 13:18. "Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man, and his number is Six hundred threescore and six." The fact that the mystic number was assigned to the first beast, or sea-beast, shows that the second beast, or land-beast, had no independent power or authority, but was the minion of the emperor. This land-beast, as previously indicated, represented the Jewish persecutors in Jerusalem and Judea, but performed no official acts without the consent, permission and authority of the sea-beast, the Roman emperor. The introduction to verse 18, Here is wisdom, points to the cryptic character of the following statement, let him that understandeth count the number of the beast--that being the code number of six hundred sixty six. It is a basic truth that the book of Revelation was written in code, on the same principle that the army communicates messages in code intended only for the military personnel, but to be withheld from the public. For the same purpose the contents of Revelation were composed in code for the vital information and concealed instruction to the churches facing the impending persecutions; but to be withheld from the pagan Roman world. There were in all of the churches the spiritually endowed teachers, who possessed the "spiritual gifts" of the inspiration era, as recorded in chapters twelve and thirteen of First Corinthians. In the catalog of such gifts were listed the special endowments of "wisdom," "discernment," and "understanding." This agrees with the words of the text, here is wisdom, and let him that hath understanding count the number. These supernaturally endowed teachers in the churches could certainly decipher the cryptogram. It has been established that the beast was the Roman empire, personified in the living emperor. It is so evident as to be patent that to mention the name of the living emperor in these connections would have been disastrous to the church--it would have precipitated a premature onslaught against Christians which could have resulted in their complete obliteration in every part of the Roman empire. A cryptogram is a writing in ciphers, or secret letters, with symbolic figures and representations having a hidden significance. Cryptography is the art of writing in secret characters. A cryptographer is one who has mastered the skill of deciphering or decoding the mystic letters. The prophets and teachers in the New Testament churches were not professional cryptographers, but being the recipients of "spiritual gifts" by apostolic impartation, they possessed inspired powers to discern that which the ordinary mind could not discover. It is not without reason that 1 Corinthians 12:8 and 1 Corinthians 13:2 would include the necessary power to decipher the code of Rev 13:18 to the members of the churches involved in these calamitous developments and trying experiences, which were so immediately present with them, but so remotely past to us. There have been almost a legion of names in many different languages that have been deciphered in the efforts to find solution for Code 666, ranging from the merest conjecture to a frantic religious fanaticism that borders on lunacy. The names of ancient political war lords, medieval papal pontiffs, together with nineteenth and twentieth century dictators, have been juggled to yield the sum 666. But a far-fetched and fantastic solution is neither satisfying nor sufficient. It must be relevant to the text and the context. There is such a solution in the official appellation of Nero Caesar. The designation of this emperor as yielding the 666 code is actually found in the rabbinical writings. Inasmuch as John was writing for the information and instruction of Hebrew Christians, it is appropriate and expediential that the code name for the Roman beast should be hidden in Hebrew ciphers, thus less likely to be discovered by the pagan authorities into whose hands the Revelation might come; and whereas the Roman empire was the beast of verses 1-8, the numerical name must of contextual necessity designate the one in whom the empire was personified. No name could be more conclusive and decisive than that of Nero Caesar--the ruling emperor. The Hebrew tongue was employed in Revelation 16:16 in the symbol of Armageddon, and for less reason than justifies Hebrew ciphers in this case. In Revelation 17:11 the beast was visualized as the sixth ruling emperor in succession from Julius Caesar. Though Julius was the head of the Republic, before the empire was actually formed, nevertheless the Republic merged into the empire; and it was from Julius Caesar, the first of the imperial rulers of Rome, that the title Caesar passed to his successors. Josephus mentions Julius as the first in the line of Caesars. The eminent Philip Schaff, in his Bible Dictionary, records that the imperial title descended from Julius Caesar. The original Speaker's Bible Commentary, published by the order of the English Parliament, states that Professor Bryce, of Oxford, had justly placed Julius Caesar, from whom the name Caesar passed on to his successors, as first of the imperial rulers of Rome. These and many other ancient and modern historians and scholars count the imperial rulers from Julius Caesar. This fact has a decisive bearing on the pre-destruction-of-Jerusalem chronology of Revelation. It is a rather strange process that would omit the original Caesar in order to qualify another than Nero for the ruling emperor when Revelation was composed. The line of the first six Caesars was as follows: Julius, Augustus, Tiberius, Caligula, Claudius, and Nero. The sixth emperor, according to chapter seventeen, was ruling--and he was Nero, as will be later propounded. It is so signified as to be conclusive that the Hebrew consonants in the official name Nero Caesar form the exact numerical figure of six hundred sixty six. It is also factual that Irenaeus in the early second century mentioned this solution to the numerical appellation. He further mentioned that some of the old manuscripts computed the number to be six hundred sixteen, and a current abbreviated form of writing the name of Nero among the Hebrews formed exactly that figure--six hundred sixteen.These facts are but further proof that it was the common understanding among the Hebrews that Nero was the intended character. The proof of the numerical meaning of the Hebrew letters is available in the Hebrew alphabet, and they are not difficult to decipher. In the order of the official title of Nero Caesar it would be as follows numerically: 50-200-6-50- 100-60-200 = 666. The International Critical Commentary on Revelation states, along with other scholars quoted, that the solution is to be found in Hebrew, not in Greek, and that Nero Caesar is the man of the number. There could have been no way more effective or plausible for John to withhold the meaning of this code from the public, but also to bring it within the perception of the oppressed churches, than to conceal it in their native Hebrew, to be deciphered by the spiritual discerners in the churches, who were evidently signified in verse 18: Let him that hath understanding count the number of the beast and here is wisdom--that is, the answer to the mystic number is in the imparted wisdom of the spiritually gifted prophets and teachers in the churches. So in the search for a figurative beast to fit the symbolic numerical name--why skip that old Roman beast! He was there in the midst of it all, and he is relevant to the text and context. To ignore that period and assign these events to the future, is the same mistake committed by the modern pseudo-prophets, who gather an armful of Old Testament prophecies, skip the New Testament fulfillment completely, and assign the prophecies by sheer assertion to a future fulfillment. Essentially the same process is employed, inadvertently and unintentionally when the symbols of Revelation are assigned to future centuries. There could be no more natural application of this symbolic number than the name of the Roman emperor, and the most exacting analyst could not demand a more fitting solution. But the historical "dark ages" interpretation is not only unconvincing, it is lacking in relevancy and coherency, and is anachronistic. John T. Hinds Commentary On Revelation 14SECTION TWO THE SAINTS’ SUCCESS Rev_14:1-20THE Rev_14:1-5 ANote: The leading purpose of chapter 12 was to present Satan, symbolically described as a dragon, as the real enemy of the true church. As the author of evil he would naturally be the source of all opposition to the truth. Those through whom the opposition is manifested are but the agents through whom he works. In chapter 13 we have pictured, under the symbols of two beasts, the political and religious earthly agents that were to be the outstanding mediums for Satan’ s efforts. These were found to be the Roman Empire— pagan and “ Christianized”— and the apostate church— the Catholic hierarchy. With such deadly struggles forecast, the saints would have been overcome with fear, if the symbolic story had ended at this point. Evidently the purpose of the present chapter was to encourage the Christians to faithfulness under all conditions by assurance that the truth would ultimately prevail, and the persevering be saved. While this was de­signed to benefit especially those who met the persecutions during the 1,260-year period, it will have the same effect in helping all Christians to endure to the end of life. Revelation 14:1 ---And I saw, and behold, the Lamb standing on the mount Zion,— We should be continually remindful that what John saw in the vision was the symbol; what it represents is a different matter. The two should not be confused. “ I saw” means that another vision appeared. “ The Lamb” refers to Christ (Revelation 5:6 Revelation 12:11); it is here contrasted with the beast (Revelation 13:11) that had horns like a lamb, but spake as a dragon. The expression “ mount Zion” is used only here and Hebrews 12:22. Jerusalem, because partly builded upon the literal mount Zion, is also referred to as mount Zion. It was the seat of government and place of worship for the old covenant, and typical of the church. (Galatians 4:26.) Verses 2 and 3 strongly indicate that this scene was in heaven. If so, Mount Zion is used typically to represent the saint’ s final abode. Compare Revelation 4:2-3. Revelation 14:1 ---and with him a hundred and forty and four thousand, hav­ing his name, and the name of his Father, written on their foreheads.—The names of the Lamb and of the Father writ­ten upon their foreheads show that they were acceptable to both Christ and God. This and the place where they were standing clearly indicate that they were redeemed and had gained the ultimate victory— were safe from any further attacks from either beast. See notes on Revelation 13:16 regarding mark of beast on forehead. In Revelation 7:4-9 is also mentioned the same number as having been “ sealed” from the twelve tribes, after which is mentioned a numberless multitude from the Gentiles. In our present text only the 144,000 are mentioned. Whether they are the same that are mentioned in the seventh chapter or not is immaterial, for in both places the purpose is to encourage faithfulness by foretelling the final success true saints will have. The number is doubtless symbolical and means an incalculably large multitude. Revelation 14:2 ---And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder:— Whether or not the whole vision was seen in heaven, “ Zion” being used typically, the voice John heard came from heaven. From verse 3 the natural conclusion is that the voice was singing the new song before the throne. The language shows that it was a song of sublime powers. It filled the air as the roaring of mighty waters or the waves of^ the ocean. The sound was not the roaring of waters, but “ as” or similar to such sound. Its majesty was also indicated by saying it was “ as” the voice of a great thunder. Reverberating through the heavens like the peals of loud thunder. and the voice which I heard was as the voice of harpers harping with their harps:— The King James Version represents John as saying he heard the harpers harping, but the Revised says the voice he heard was “ as” harpers harping. This must be correct, for all three clauses are in the same gram­matical construction, the word “ as” being in all of them. John then said nothing about hearing harps, but only that the voice he heard was like the harping— possibly meaning that it was both grand and melodious. This passage gives no support for the use of mechanical music in worship for the following rea­sons: (1) What John heard was in heaven, not on earth. There is no proof that we are privileged to have everything in the church that will be in heaven. (2) There is nothing said about the 144,000 redeemed harping on harps. The word “ as” settles that. (3) The plural number of the word “ harps” shows that many harps were -used, which would mean each had a harp, if it referred to the redeemed playing harps in heaven. In a con­gregation one instrument is used for all. There simply is not anything here to give the least support to mechanical music in church worship. Revelation 14:3 ---and they sing as it were a new song before the throne, and before the four living creatures and the elders:—For com­ments on the four living creatures and the elders see notes on Revelation 4:4-7. “ Before the throne” indicates that they were in the pres­ence of God and the Lamb, which means that they were a part of the saved. This final glory of the redeemed is here pictured to encourage struggling saints; it is an assurance that their labors will not be in vain and that the righteous will ultimately win the victory. With the 1,260 years of terrible struggle between the church and her enemies, such encouragement was of the greatest importance. It is of great value to faithful Chris­tians in all times; without such promises to strengthen us few would endure to the end. Revelation 14:3 ---and no man could learn the song save the hundred and forty and four thousand, even they that had been purchased out of the earth.— This means that none except the redeemed can fully appreciate the joys of salvation, and certainly we will not understand what heaven means until we reach it. We rejoice in pardon of sins and are made exceedingly happy in the anticipation of eternal life, but will have to wait for its realization till we meet our Redeemer over there. Only those who have passed through a great sorrow can fully know what relief means; so only those who have been saved from a terrible misfortune can appreciate the blessing. Of course, nothing can approximate the sublime and transporting joy to be experienced by those who will be permitted to stand on the eternal Zion and dwell in (he celestial city. A song of praise for such a blessing can only be sung by those who have been purchased from sin by Christ’ s blood. For this reason what John heard seemed to be a song, but a new one which even saints on earth could not understand. Revelation 14:4 ---These are they that were not defiled with women; for they are virgins.— That the saved in heaven will be those who have lived clean and chaste lives is certain from the general teaching of the Scriptures. But in view of the fact that the lessons in Revelation are mainly expressed in symbols, it is more reasonable to conclude that the impurity mentioned here is to be understood figuratively. In the Old Testament the abominable sin of literal adultery is made the figurative term by which idolatry is described. This use of the word is found in Jeremiah 3:1-10. The Greek word for “ virgins,” though feminine in form, evidently has a masculine sense in this text; hence, it should be taken spiritually to indicate moral and spiritual purity. As the word “ man” is often used to mean mankind, so the word “ purity” with a masculine sense includes both men and women. It is doubtless the purpose of this verse to contrast true saints with those who follow the “ Mother of Harlots.” (Revelation 17:5; com­pare 2 Corinthians 11:2.) Revelation 14:4 ---These are they that follow the Lamb whithersoever he goeth. These were purchased from among men, to be the firstfruits unto God and unto the Lamb.— Jesus is represented as a good shepherd, and his disciples as sheep to follow him. (John 10:11-15; compare Psalms 23.) Those finally saved will be the ones who have followed him, which can only mean those who have obeyed his commands. This truth is sustained by many texts of scripture. “ Whithersoever he goeth” means doing any and all things he commands. They were purchased or redeemed by the blood of the Lamb, as all the saved must be, but the 144,000 are represented as “ firstfruits” unto God. They were not said to be redeemed because of their rank or station in life, but by the merits of Christ's blood. The Jews offered the first fruits of the har­vests to the Lord. As the first fruits were also a guarantee of the full harvest later, so the great number that John saw were those who, as martyrs and other faithful ones, had been true to the Lord during the period when the saints were struggling against the two beasts mentioned in chapter 13, and their con­dition was a guarantee that all faithful followers of Christ will be saved finally. Revelation 14:5 ---And in their mouth was found no lie: they are without blemish.— Liars in heaven, of course, would be an intolerable thought. In 21: 8 we are informed that “ all liars,” along with other abominable characters, will have their part in the “ lake that burneth with fire and brimstone.” The Jews were not allowed to offer blemished animals in sacrifice to the Lord; neither can guilty sinners spend eternity in worshiping God in heaven. The redeemed in heaven will be without blemish. This, however, does not mean that they have never been wicked, for the very fact that they were redeemed implies that they had been sinners. In Revelation 7:14 it is said, “ They washed their robes, and made them white in the blood of the Lamb.” Because of this and the fact that they came “ out of the great tribulation” successfully, they are before the throne where they serve God day and night. (Revelation 7:15.) This is a symbolic scene indicating the way the saved will pass the time in eternity. It does not mean that the eternal age is yet be­gun, though the righteous dead are now in a state of happiness. This is the clear teaching of Jesus. (Luke 16:19 -­31.) THREE ANGELSRev_14:6-11 Rev 14:6 ---And I saw another angel flying in mid heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people;— As already noted this chapter gives a brief general descrip­tion of the success made by the saints during the time the church was to wage war with the two beasts, and of its final triumph at the end of the world. The events mentioned are few in number, general in character, and far apart in point of time. The first paragraph certainly includes the redeemed of the 1,260-year period, and may be all the redeemed up to the close of that dreadful time. “ Another anger’ means one in addition to all the others he had seen in previous visions; or, expressed differently, the meaning is that an angel gave him another vision. This text does not mean that the eternal good tidings— everlasting gospel— first began to be preached at the time referred to here; for the gospel of Christ began to be preached first on Pentecost according to the command of Jesus. (Luke 24:46; Acts 1:8.) The gospel of Christ is the “ eternal good tidings” which was to be preached till the end of the world. (Matthew 28:20.) This preaching which the angel flying in the heaven announced to John seems to mean that done after the beginning of the Protestant Reformation, when the Catholic Church lost her dictatorial power and preach­ers were allowed, under the flag of Protestant liberty, to preach the Bible to all nations. The great apostasy came gradually, and the Reformation spread gradually, but it gave the liberty and furnished the motive for world-wide evangelism. The angel flying through heaven probably indicates the rapidity with which the preaching of the Reformation would spread. After the long night of spiritual slavery— the 1,260 years of reli­gious darkness— the reformatory work spread by leaps and bounds. Soon all nations were allowed the privilege of reading and obeying without hindrance— a blessed privilege that people still have. Revelation 14:7 ---and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come:—This is substan­tially what Peter said to Cornelius; namely, those that fear God and work righteousness are acceptable to him. (Acts 10:35.) Solomon taught the same lesson in these words: “ Fear God, and keep his commandments; for this is the whole duty of man. (Ecclesiastes 12:13.) The angel was not announcing a new truth, but only what had been true all the way along. The application of this truth was to be carried out by obeying the same gospel that had been preached since Pentecost. Judgment here does not mean the final judgment when all nations will appear before the Lord, but the special judgment upon the beast at the end of the 1,260-year period; the time when the Catholic domination was to be broken and men be allowed to obey the gospel; hence, the command for them to “ fear God, and give him glory.” Revelation 14:7 ---and worship him that made the heaven and the earth and sea and fountains of waters.—Paul declared that the “ man of sin” would sit in the temple of God “ setting himself forth as God.” (2 Thessalonians 2:4.) That means, of course, that he would demand that reverence and devotion for himself which belong only to God. The Pope claiming to be the authoritative representative of Christ on earth is the only one that qualifies as deserving this description. This blind worship of a man is the thing which gave him complete sway over men for the long period of religious ignorance. But that anti-Christian power was broken by the Protestant Reformation, and men were taught that they were to worship the Creator of the universe, not man. In the symbol John heard the angel say that the everlasting gospel would be preached again; past history shows that it has been preached. This fact will be fully demonstrated by symbols yet to be studied. Revelation 14:8 ---And another, a second angel, followed, saying, Fallen, fallen is Babylon the great,—This does not mean another event that occurred after the things mentioned in verses 6 and 7. Rather this verse tells what transpired that made the proc­lamation of the everlasting gospel possible at that time. Though expressed in the past tense, all this was future when John saw the vision. This form of expression is called the “ prophetic past,” which means that a thing is so certain to transpire that it is spoken of as if it had already come to pass. Isaiah 9:2 Isaiah 9:6 contains examples of the same usage. This is the first occurrence of the word “ Babylon” in this book. Literal Babylon had long since disappeared; hence, the word here must be understood figuratively. See Revelation 17:5 and Revelation 18:2. “ Fallen” did not mean that spiritual Babylon would cease to exist when the everlasting gospel began to be repreached, for its destruction will be at the coming of the Lord. (2 Thessalonians 2:8.) It was to fall in the sense that it would no longer be able to make the world bow to the papacy. Just as Jerusalem, the capital of God’ s ancient people and the place where the gospel was first preached, was typical of the church (Galatians 4:24-31), so Babylon that once captured Jeru­salem was made a type of the apostate church. Literal Babylon took the city, destroyed the temple, removed the holy vessels, and put the people of God in bondage for seventy years. The antitypical Babylon, the papal hierarchy, through a perversion of the church, took away the true worship of God, and put the people in spiritual bondage to papal authority for 1,260 years. The Reformation ended that bondage, but did not destroy the papal system any more than freeing Israel from Egyptian bond­age destroyed Egypt. Revelation 14:8 ---that hath made all the nations to drink of the wine of the wrath of her fornication.—This is also highly figurative lan guage. Fornication, as we have already learned, is typical of false and idolatrous doctrine and practice. It is here also rep­resented as wine. Drinking wine intoxicates and leads to folly and madness; practicing false doctrines leads to confusion and rebellion against God. Jeremiah spake of the city of Babylon thus: “ Babylon hath been a golden cup in Jehovah’ s hand, that made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad.” (Jeremiah 51:7.) Her anti­type, papal Babylon, made the nations drunk with her false doctrines. In due time God allowed Babylon to be punished and finally destroyed; he has already broken spiritual Babylon’ s strangle hold on the world and will destroy her at the Lord’ s coming. The “ wrath” here mentioned refers to the punishment that would fall upon her and those she deceives or intoxicates with her false teachings. Revelation 14:9 ---And another angel, a third, followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand,—This angel refers to the corrupt anti-Christian power as the “ beast” which is mentioned in Revelation 13:11. This was to encourage the struggling saints with the promise that their great enemy with his entire influence would finally be destroyed. He here specifically mentions all individuals who would accept and practice the false teaching of the apostate institution. For comments on receiving the mark of the beast see notes on Revelation 13:16-17. Revelation 14:10 ---he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger;— The figure here is that ol drinking from a cup of poison that would make one stagger, reel, and fall. As drinking the wine of Babylon's false doctrines led to religious drunkenness and departure from truth, so drinking the “ wine of the wrath of God” means to suffer eternal banishment from his presence. Wine unmixed here means that the punishment would be up to full measure. God’ s righteous indignation at sin would require that he allow wick­edness to be properly rewarded. Paul so taught in 2 Thessalonians 2:12. This is a strong incentive to righteous living. Revelation 14:10 ---and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:— The word “ tormented” carries the idea of conscious pain, which in itself shows consciousness in the final state. Fire and brimstone are evidently used in a figurative sense to indicate the terrible punishment that the lost will have to endure. Any­thing requiring the use of such figures must be too dreadful not to escape. The language may be used with reference to the destruction of Sodom. (Genesis 19:24.) Whatever this pun­ishment may be, it will be unending. Mark refers to it as “ where their worm dieth not, and the fire is not quenched.” (Mark 9:47-48.) Matthew refers to “ eternal punishment” in direct contrast with “ eternal life.” Eternal in both expres­sions is from the same Greek word. The punishment, therefore, is of the same duration as the life. The angels and Christ being present need not be pressed to signify anything more than that they will be present when the wicked are sent away into their punishment. However, it may add to their torment for them to know that their punishment is according to the righteous judgment of Christ, and a justifi­cation of the rewards to the righteous. Blessings for the right­eous demand punishments for the wicked, else righteousness would not be worth seeking. Revelation 14:11 ---and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.—Smoke ceases to arise when the fire goes out. This is a symbol to indicate that their punishment would not end; the two expressions “ for ever and ever” and “ day and night” both show that to be the meaning. When the final sen­tence is passed, the destiny of the wicked is fixed forever. The remainder of the verse is a repetition of the description of those who will be finally rejected. The number John is here talking about are those who identify themselves with the apostate church in doctrine and practice. For comment on the mark and name of the beast see notes on Revelation 13:16-17. STATE OF THE DEAD Revelation 14:12-13 Revelation 14:12 ---Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.—The suffer­ings and persecutions which saints would have to endure in their struggles against the powers of the beast would require the strongest patience. The fact that they kept the command­ments of God would be sufficient proof that they did have the required patience. Keeping the faith of Jesus means that they held to the faith Jesus required and did not deny him. The promise of the ultimate overthrow of their enemies would also be an incentive to sustain their faith and keep them patient. Revelation 14:13 ---And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth:—Angels flying in midheaven, as they appeared to John in the vision, had pronounced the doom of those who worshiped the beast. Next he hears a voice that seems to come from heaven com­manding him to write a certain promise regarding the dead. It is not stated whose voice was speaking. John recorded not only what he saw in the visions, but also what he heard. The thing he was told to write was spoken by the heavenly voice; it was not a comment by John. The blessing here pronounced was upon a certain class of the dead— those “ who die in the Lord.” This implies two things as necessary to secure this blessing: first, to come into the Lord, for no one can be in the Lord who does not come into him; second, to live faithfully in him till death, for no one can die in the Lord (be worthy of Christ’ s mercy and favor) unless he is faithful unto death. (Matthew 24:13.) The word “ henceforth” in this verse has cost commentators no little time and trouble. The difficulty is in the fact that faithful Christians dying in the Lord in any age of the world will be ultimately blessed. Why then, say “ henceforth” ? Hence­forth from what time, and why from that time? If henceforth be joined to the word “ dead,” it might mean that the righteous will be blessed in some signal way from the moment of death. This is most certainly true in fact, but true of all the righteous dead. The connection here seems to indicate that this promise was intended to encourage those who would be victorious in their struggles against the beast. If this be the primary appli­cation, then it would be a wonderful help in enduring the persecutions to be assured of an ultimate blessing. From the time that such torments began, those dying in faithfulness would show such genuine Christian fortitude that there could be no question about their eternal happiness. Of course, the principle here taught will continue to be true of all righteous dead. Revelation 14:13 ---yea, saith the Spirit, that they may rest from their labors; for their works follow with them.—The Holy Spirit is meant here and the thought is that what the voice said was by the Spirit’ s direction. The faithful dead rest from their wearisome toil in preaching the gospel and living the Christian life while struggling against the power and influence of the papal beast. Looking forward to reward and rest are the two chief motives that make the burden of tiresome labor bearable. It is a fact that the good deeds one does continue to have their influence on others after his departure, but that does not seem to be the point made here. The statement is that “ their works follow with them." This implies that the good of righteous deeds does not remain alone on earth to affect others, but follows with the dead to the judgment. Paul declares that at the judgment each will receive “ according to what he hath done.” (2 Corinthians 5:10). which means that man’ s faithfulness till death will be the ground upon which he will be saved; hence, the value of his labors will be with him at that day. Again we remark that this is true of Christians in all ages. THE HARVEST AND VINTAGERev_14:14-20 Revelation 14:14 ---And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man,—In this paragraph the saints are further encouraged by a symbolic description of the final judgment on both good and bad. Harvest is a common figure used to indicate the final separation of the two classes. “ He will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire” are the words of John the Baptist. (Matthew 3:12.) “ The harvest is the end of the world.” (Matthew 13:39.) The expression “ like unto a son of man” is found in Daniel 7:13 and Revelation 1:13. Since verses 17 and 18 of the latter chapter clearly show Christ to be the one meant, it is safe to presume it means Christ in all three passages. Jesus frequently referred to himself as the “ Son of man.” (Matthew 8:20 Matthew 9:6 Matthew 10:23 Matthew 11:19.) The person John saw in the vision was either Jesus or one that represented him by resemblance. That this vision pictured the coming of Christ at the judgment is evident from what is said about the harvest and the vintage. That the symbol should represent him as coming on a cloud harmonizes with the plain language that describes his return. When he ascended “ a cloud received him out of their sight,” and two men (probably angels) told the apostles he would “ so come in like manner’ ' as they beheld him going into heaven. (Acts 1:9-11.) Appearing upon a white cloud at the judgment is just what we would expect from what the Scriptures say of his return. Revelation 14:14 ---having on his head a golden crown, and in his hand a sharp sickle.— The crown upon his head indicates that Christ had become a victor— conquered his enemies and his truth was now ready to be finally vindicated. Since the whole vision includes the judgment, Christ’ s royal or kingly power is also implied. In Matthew 25:31-46, where the judgment is described in plain words, Christ is represented as sitting upon the “ throne of his glory” when the nations appear to hear their destinies declared. The word “ throne” here does not signify Christ’ s reigning, but his judging— passing sentence upon the wicked and announcing the reward of the good. Sickle is the implement with which grain is cut, or vines are pruned. It is, therefore, an appropriate emblem to indicate the harvesting of the righteous or the cutting off of the wicked. Revelation 14:15 ---And another angel came out from the temple, crying with a great voice to him that sat on the cloud,—This makes the fourth angel that is mentioned in this chapter. (Verses 6, 8, 9.) He appeared to John as coming out of the temple. (See Revelation 11:19.) The most holy place of the temple represented heaven, the very dwelling place of God. This angel in the vision bringing the command from God to him who sat upon the cloud means that the time had come for God to announce the judgment. As only the Father, according to Christ’ s own words, knows the time for Christ’ s return (Acts 1:7; Matthew 24:36), the command for it would naturally come from the Father. The angel was only the messenger by whom the com­mand was given. Using a great (loud) voice may indicate that it was designed for all to hear, for the judgment pertained to all. Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe.— Send forth the sickle means do the reaping. The hour has come shows that the time God had in his own mind for the judgment and end of the work had arrived. It was fitting that the command to reap should be given to Christ, for he was the sower who scat­tered God's word as seed. He was the proper one to harvest it. All that will be saved will be through that word. The harvest being ripe means that everything is ready for gathering the saved into heaven's garner. Revelation 14:16 ---And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.—This verse tells us that the thing commanded was done— the earth was reaped. This part of the vision depicts the end of time and what will occur so far as the righteous are concerned. Revelation 14:17 ---And another angel came out from the temple which is in heaven, he also having a sharp sickle.—Again John sees an­other angel come out from the temple, which is plainly stated as being in heaven. A peculiarity of this angel is that he also is said to have a sharp sickle. Regarding the harvest and the end of the world, Jesus said that “ the reapers are angels.” (Matthew 13:39.) Perhaps the whole truth may be stated by saying that Jesus was to reap through the angels as his agents. The figure of the harvest, by its very nature, would include both good and bad— wheat and chaff; but that of the vintage refers only to the wicked. The point in the emblem is not the preservation of the clusters, but the press­ing out of the juice which represents the condemnation of the wicked. This figure is thus applied by Joel. “ Put ye in the sickle; for the harvest is ripe: come, tread ye; for the wine­press is full, the vats overflow; for their wickedness is great.” (Joe 3:13.) Revelation 14:18 ---And another angel came out from the altar, he that hath power over fire; and he called with a great voice to him that had the sharp sickle, saying,—This is the sixth angel men­tioned in this chapter. The brazen altar stood in the outer court before the temple. It was the place where burnt offerings were presented to God. The work to be done was destructive in its nature, and the altar of burnt offerings was the appropriate place from which the angel should come. Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.— This means that the clusters were to be cut off and cast into the wine press. Being fully ripe means that wickedness had continued till it was the proper time to remove the sinners from the earth. Sin had reached the full limit to which God’ s mercy would allow it to come. Revelation 14:19 ---And the angel cast his sickle into the earth, and gathered the vintage of the earth, and cast it into the winepress, the great winepress, of the wrath of God.— In this symbol John saw the angel obeying the command and casting the clusters into the wine press. Crushing the grapes and the red juice flowing like streams of blood was a most striking emblem of destruction. It forcefully represented the overthrow and final rejection of the wicked. The vintage of the earth would be the wicked part of the earth. The wine press of God’ s wrath means that the wicked will be forced to feel the power of God’ s righteous indignation, when they find themselves re­jected. Revelation 14:20 ---And the winepress was trodden without the city, and there came out blood from the winepress, even unto the bridles of the horses, as far as a thousand and six hundred furlongs.— In the vision John saw the juice pressed out with men’ s feet, which was the method used at that time. Wine presses were usually placed in vineyards, not in cities; hence, the statement that it was without the city. Apparently there is no figurative' significance in that fact unless it be the final separation of the wicked from the righteous. The city of Jerusalem represented the final city of God, the home of the saved, and of course the lost are without that city. The text says blood came out. In this expression the symbol— juice of the grape— is dropped and what it represents is stated. Blood, however, is but a symbol of the overflowing of the wicked — their final rejection. The wine press was called great because of the immense number of the lost. The flowing of the juice, like blood in a great battle, looked to John like a great lake, sixteen hundred furlongs and up to the bridles of horses in depth. If this meas­urement means a square, the surface covered was two hundred miles square. It indicates the immense, even countless multi­tudes, that will be lost when God’ s wrath is finally poured out upon the wicked. This is the last, sad event in the experience of the condemned before entering their final state. It was designed to encourage the saints in their trials by the assurance that in God’ s own time they would be finally relieved of their persecutions— their persecutors would depart from them for­ever. The ultimate happiness of the faithful in Christ is the especial lesson pictured in the symbols of this chapter. Verse 1 Revelation Chapter Fourteen There is relatively very little difficulty in the interpretation of this chapter. First (Revelation 14:1-5), there is a consolatory vision of the redeemed rejoicing in heaven (anticipatory, of course), followed by a solemn angelic announcement of the final judgment (Revelation 14:6-7), "The hour of his judgment is come!" However, even preceding that announcement (Revelation 14:7), there was foretold the fulfillment of that great event which must come before the final judgment; namely, the preaching of the truth to all nations, as Jesus prophesied, "This gospel of the kingdom shall be preached in the whole world for a testimony unto all nations; and then shall the end come" (Matthew 24:14). The announcement of the angel in Revelation 14:7 that the hour is come very logically follows the revelation ofRevelation 14:6 that preaching of the "eternal good tidings" had been effectively concluded. The rest of this chapter (Revelation 14:8-20) contains a more detailed and graphic vision of the judgment. This follows a pattern John frequently used. "As often, with this author, we have first a general fact, or statement, then a detail or part."[1]By way of recalling what was revealed in the preceding chapter, two great enemies of God's people were presented: (1) the sea-beast and (2) the land-beast. The first of these we identified as the satanically perverted state, Satan's perennial device as seen in the great historical empires of Egypt, Assyria, Babylon, Medo-Persia, Greece, and Rome, the latter being the specific manifestation of it when John wrote. The second was understood as the false church which made an image of the beast (in the sense of becoming that image), the degenerate religion, being particularly manifested when John wrote as the pagan priesthood, but developing later into the full apostasy of the Middle Ages, and becoming an image of the first beast, itself the second, but particularly a religious beast originating in Christianity and developing out of it. Such revelations must have been shocking indeed to the first readers of this prophecy; and their most natural reaction would have been the question, "Is evil then destined to triumph?" This great judgment scene in Revelation 14 is squarely addressed to that question. Wickedness shall not prevail; evil cannot win. The first beast shall fall (Babylon, Revelation 14:8), her doom being pronounced in the prophetic past tense as something already accomplished, and as certain as if it had already occurred. The second beast, those worshipping the first beast and his image (Revelation 14:9), shall be tormented with fire and brimstone (Revelation 14:10), forever and ever (Revelation 14:11). Thus, the great purpose of the final judgment, as stated in this chapter, is the overthrow and destruction of these two great enemies of God and his people. In connection with that great final judgment, three angelic announcements signal the onset and execution of it (Revelation 14:6-12). Revelation 14:13, coming at the end of that triple preliminary, is, in a sense, the summary of all three, and one of the noblest passages in the whole Bible. The actual execution of the final judgment is presented in Revelation 14:14-20, which might be entitled "The Sickle of God," for these are not two visions, but one. Some commentators get mixed up here by paying too much attention to the various angels, who with regard to the judgment (all of them) are but the instruments of Christ (Matthew 13:41 Matthew 13:49) and are merely part of the scenery of the vision. As Lenski noted, "Those who count the angels and think that each appears in a separate vision have seen visions![2] However many angels are seen in these verses, there is only one sickle, only one judgment. An outline of this chapter is: I. A consolatory vision of the whole church in heaven (Revelation 14:1-5). II. The announcement of the final judgment and the Second Coming of Christ, "the day of the Lord" (Revelation 14:6-7). A. The gospel is preached to all nations, as Jesus said, that the end might come (Revelation 14:6). B. The judgment is announced (Revelation 14:7). C. The first beast is destroyed (Revelation 14:8). D. The second beast is destroyed (Revelation 14:9-12). E. Another word of great consolation is given (Revelation 14:13). III. The execution of the judgment itself (Revelation 14:14-20). A. The "wheat" is gathered into the garner (Revelation 14:14-16). B. The wicked earth (its inhabitants) perishes (Revelation 14:17-20).LINES> [1] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 663. [2] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 418. And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads. (Revelation 14:1) The 144,000 ... These are without doubt the same as those of Rev 7:4 Revelation 7:9; namely, the entire register of the redeemed of earth without the loss of one. See further comment on this interpretation under those verses, above. Some are able to find only "the martyrs" here, "but it is unlikely to stand for a spiritual elite of any sort, such as the martyrs."[3] "The whole church is in view."[4] They are not the martyrs, nor the celibates, nor any special kind of Christians whatever. "'These words demand no such interpretation."[5]Standing on the mount of Zion ... Of course, Zion is the poetic name for the old Jerusalem, but no literal city of any kind could be meant here. This is that Zion which cannot be moved but abides for ever (Psalms 125:1); it is heaven (Hebrews 12:22). Hence, we read, "And I heard a voice from heaven" (Revelation 14:2 Revelation 14:13).[6]Having his name written on their foreheads ... Since this is not literally true of Christians, it must be understood as a mark of their identification with Christ and with God. It is a spiritual likeness, which also corroborates the interpretation given above regarding the mark of the beast (Revelation 13:16-18). Having the names of God and Christ written upon the forehead symbolizes thoughts and dispositions conformable to the will of God. Barclay believed that "'it might indicate ownership, loyalty, security, dependence and safety of the Christian."[7] Moffatt understood this whole vision as being "introduced as a foil of what preceded,"[8] and as anticipatory of heaven. Any notion that it is "a preview of the near future"[9] is erroneous. All such interpretations suppose that John (mistakenly, of course) believed that Christ would return very shortly to gather a literal army (the 144,000) on the hills of the literal Jerusalem. [3] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 175. [4] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 223. [5] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 190. [6] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 183. [7] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 102. [8] James Moffatt, The Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 435. [9] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 467. Verse 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard was as the voice of harpers harping with their harps.And I heard a voice from heaven ... Although the person or persons speaking in this great voice is not indicated, the fact of its being "from heaven" proclaims the true power and authority of it. God either spoke the message or authorized it. As the voice of many waters ... It was not the noise of many waters which John heard, but something so powerful as to suggest that. As the voice of harpers harping with their harps ... Just as in the case of the waters, John did not hear "waters"; he did not hear, in this case, either the harps or the voice of the harpers, but something suggesting that. What John heard was not singers singing and playing harps, but a sound as precious and sweet as that, meaning that, "It was articulate and sweet."[10] Morris described the voice as loud and melodious, supposing that, "It was the voice of the 144,000."[11]As might have been expected, not all scholars could resist the temptation to fabricate an argument from this to favor worshipping God with mechanical instruments of music. "We see that there are zithers of God ... The zithers accompany the singing!"[12] But, of course, there are no literal harps in heaven; nor is it stated in the text that John heard any harps. As Hinds said, "The passage gives no support for the use of mechanical instruments in worship.[13] Furthermore, there is the valid principle that the appearance of anything whatever in these visions could not possibly provide any authority for the incorporation of such things into the worship of God through Christ on earth. This verse was falsely rendered by the New English Bible (1961) thus, "It was the sound of harpers playing on their harps." As Plummer pointed out, "The ASV rendition as in this text is supported by all the leading uncials, the Sinaiticus, the Alexandrinus, the Vatican and the Codex Ephraemi."[14] Therefore, the New English Bible (1961), like so many of the so-called "modern" translations, is, in certain texts, not a translation at all, but a perversion of the word of God. [10] W. H. Simcox, The Revelation, Revised, Cambridge Greek New Testament (Cambridge: University Press, 1893), p. 139. [11] Leon Morris, op. cit., p. 176. [12] R. C. H. Lenski, op. cit., p. 421. [13] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 208. [14] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 347. Verse 3 and they sing as it were a new song before the throne, and before the four living creatures and the elders: and no man could learn the song save the hundred and forty and four thousand, even they that had been purchased out of the earth.A new song ... The universal rejoicing of the saints in heaven is meant by this, indicating their joy unspeakable and their bliss eternal. No man could learn ... save the 144,000 ... Could this possibly mean that some special group in heaven alone could learn this song? No indeed. All the redeemed are meant. The meaning is simply that, "none except the redeemed could join in the singing."[15]Even they that had been purchased out of the earth ... This explains exactly the identity of the 144,000; it is the whole church of Christ that has been purchased with his own precious blood (Acts 20:38 ff). ENDNOTE: [15] G. R. Beasley-Murray, op. cit., p. 222. Verse 4 These are they that were not defiled with women; for they are virgins. These are they that follow the Lamb whithersoever he goeth. These were purchased from among men, to be the firstfruits unto God and unto the Lamb. And in their mouth there was found no lie: they are without blemish.These are they that were not defiled with women ... More nonsense has been written about this than about anything else in Revelation, with the possible exception of Rev 22:2! We shall start with Barclay: "If we are to treat it honestly, we cannot avoid the conclusion that it praises celibacy and virginity and belittles marriage."[16] We should have expected this from a scholar who thought that when Jesus said, "The maiden is not dead, but sleepeth," he thought they were about to bury the daughter of Jairus alive. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 14:2. Voice of many waters symbolizes that great numbers had resisted the temptations of Rome, and thunder is a symbol denoting that the sound of triumph is strong and of great volume. Voice of harpers means the organs of song in the bodies of the redeemed, for the next verse says they were singing with the harps. Revelation 14:3. The saints of God always have the same story to tell and the same song to sing, and that is about redemption through the blood of the Lamb. But that story has a new significance whenever the faithful have another victory over the forces of evil through faith in Christ Jesus, and in that sense it becomes a new song. At the present time they had gained a victory over the apostate institution and hence they had great reason to rejoice and sing. The four beasts (living creatures) and the four and twenty elders are among the grateful listeners to the song. The hundred and forty and four thousand are the same ones we read about in chapter 7. No man could learn that song. Men of the world can sing any kind of song that is written as far as the literal execution of it is concerned, but they cannot realize what it means to express themselves in song as can those who have been redeemed from sin in the blood of the Lamb, and then again experienced the joy of winning out in a battle against the hosts of wickedness as these had. The corrupt institution of Rome had tried to overcome them by its abominable allurements but had failed. Comments by Foy E. WallaceVerses 2-3.2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps--Revelation 14:2-3. The voice from heaven was in unison, and symbolized the same triumphant chorus of victory over the forces of the dragon, as in chapters eleven and twelve. The voice which John heard was as the voice of many waters, and as the voice of a great thunder, and as the voice of harpers with their harps. It has been asserted that the reference to harps and harpers here justifies the employment of mechanical musical instrumentation in the worship of the church. But a symbol never symbolizes itself, and a type cannot typify itself. Moreover, the scene is that of the spirits of the redeemed from the earth--and heaven is the home of the soul. What use could a redeemed spirit make of a material instrument? It is worse than folly--it is crass stupidity--to make a such literal application of figurative language. The description is a comparison, indicated by the conjunctive adverb as. The voice of unison in the vision was heard singing this new song of triumph before the throne of the Lamb. In the perfection of rhythm it was us the flowing of many waters; in the mighty volume it was as the peal of great thunders; in the sweetness of melody, it was as if it were attuned to the strings of an hundred and forty-four thousand harps. The Greek text has the same adverb as with the harpers as with the waters and thunders --as harpers harping with their harps. It was the song of the myriad thousand, which no man could learn--which only the redeemed chorus could sing; it was not a song of worship on earth, but a refrain of triumph known only to the select company of martyrs and which belonged only to the throng before the throne. It was beyond all human imagination or contemplation. Revelation 14:4. In figurative language heathenism, paganism or idolatry, likewise any other form of unlawful worship is used to symbolize adultery and other forms of immorality. The persons of this verse were disciples who had remained true to the service of Christ though often tempted to commit spiritual adultery with paganism and other practices of Rome. Follow the Lamb whithersoever lie goeth covers much more than is often realized. It means to follow Him through sorrow as well as joy; through evil report as well as good, and through the valley of death if the enemy drives that affliction upon the servant of the Lord. Incidentally this verse gives us some information on the subject of virgins. The common idea is that only women can be virgins but these are called such because they had not been defiled with women, and men only could be defiled in that way. True the writer is considering spiritual adultery, but the language would not have been used were it not understood that either sex may be a virgin. First fruit s is figurative in the sense of quality, and the word is based on the requirements of the Mosiac law. The Jews were commanded to give the first of all their flocks and herds and the products of the field unto the Lord. The word finally came to mean the best service that one could render to Him. The disciples of this verse had performed such excellent devotions that the word first fruits is used denoting something especially dear to the Lord. Revelation 14:5. Guile means deceit and these faithful disciples had no desire nor occasion to try deceiving anyone. That evil trait was one of the prominent ones of the "man of sin." Fault means blemish or spot in one's conduct or manner of life. Hence this verse represents persons who are correct in both word and deed. That would indicate that their hearts were right also because "out of the abundance of the heart the mouth speaketh" (Matthew 12:34), and from the heart come "murders, adulteries," etc. (Matthew 15:19). These saints were free from all these products of an evil heart so we may conclude they were pure in heart. That explains why they were allowed to be before the throne of God, for Matthew 5:8 says the pure in heart shall see God. These brave soldiers of the cross had been strengthened in their fight of faith by the very trials that were intended to destroy them. Comments by Foy E. Wallace3. These are they which were not defiled with women, for they are virgins .. . which follow the Lamb withersoever he goeth, these were redeemed from among men, being the firstfruits unto God . . . in their mouth no guile . . . without fault before the throne of God--Revelation 14:4-5.These verses were a further description of this group of redeemed martyrs, of their spiritual purity while they dwelt among men, before they were caught up unto God. Their virtues were extolled for the impression on the members of the churches in midst of pagan influences and surroundings. Though these martyred saints were in the visional sphere of glory in the triumph of the persecuted cause-- their character on the earth before they ascended unto God was an exemplification of the spiritual purity which should be maintained by all who remained under the evil influences of pagan surroundings in the world. There is no distinction in character between the saints in heaven and the saints on earth. Revelation 14:6. Everlasting gospel is what had been kept from the people during the Dark Ages. As long as Rome could hold her subjects in ignorance of the Bible she was able to continue the dictatorial rule over them. Even the kings and other rulers over the various nations and countries were held back because they were not permitted to make their own application of the scriptures either for the lives of their subjects or for themselves. They were told that the scriptures were "not of any private interpretation" (making a perverted use of 2 Peter 1:20), and that they must leave that to the church. Not only were they forbidden to interpret what they might have been able to read. but the Bible was kept in the Latin language so that they could not even read it. But Martin Luther and his associates gave the Book to the people in their native tongue so they could read for themselves. Concerning this great work I shall make a quotation from Edward Gibbon the English historian: "By their hands the lofty fabric of superstition, from the abuse of indulgencies to the intercession of the Virgin, has been levelled with the ground. Myriads of both sexes of the monastic profession [that. of the secluded monks] were restored to the liberty and labors of social life. A hierarchy of saints and angels, of im- perfect and subordinate deities, were stripped of their temporal powers, and reduced to the enjoyment of celestial happiness; their images and relics were banished from the church; and the credulity [blind readiness to believe] of the people was no longer nourished with the daily repetition of miracles and visions." Volume 4, Page 608. Comments by Foy E. WallaceVerse 6.(2) The three angels of judgment--Revelation 14:6-12.1. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people--Revelation 14:6.This angel of proclamation symbolized the evangelism of the world with the gospel, and was paralleled with the angels of Mat 24:31, who were to be sent "to gather his elect from the four winds of the earth," after the destruction of Jerusalem. The message of the everlasting gospel of this Revelation angel was the same gospel of the kingdom of Mat 24:14; Matthew 24:31 -which was preached by the angels who gathered the elect from one end of heaven to the other, after the destruction of Jerusalem. These angels of Revelation, as of Matthew twenty-four, symbolized gospel emissaries, and both passages (Matthew 24:31 and Revelation 14:6) referred to the universal expansion of Christianity which followed the downfall of Judaism. The end mentioned in Matthew 24:14 --"and then shall the end come"--undoubtedly had reference to the end of the Jewish state and the termination of the period of the persecution by the rulers of Rome and Judea. The visions of Revelation are again seen to be an extension of the Lord's abbreviated account of the same events in Matthew the twenty-fourth chapter, both of which were the delineations of the war against the Jews, the siege and destruction of Jerusalem, and of the terrible tribulation which the churches sustained and survived. The evangelistic angel of verse 6 had the everlasting gospel to preach . . . to every nation, and kindred, and tongue, and people, while the angels of Mat 24:31 were sent to gather his elect from the four winds, from one end of heaven to the other. The events were the same, the angels were the same, their evangelistic mission and gospel message were the same, the symbolism was the same and the period the visions covered was the same--the time of trial and tribulation of the churches during the war against Jerusalem, with all of the events connected with its downfall and the subsequent persecution of the church. The apocalyptist here envisions the immediate postpersecution unrestrained proclamation of the gospel. The angelic evangel was seen flying "in the midst of heaven" --that is, in the domain of the civil governments and political authorities that had waged the persecution against the church. But the persecutors were seen as having been defeated and the period of persecution as having ended, and the angel emissary was seen heralding the everlasting gospel to the people of the whole Roman world. It was the gospel which imperial power could not destroy, which had survived bloodshed and martyrdom--the everlasting and universal gospel then to be preached "unto them that dwell on the earth" (Judea and Palestine), where the saints had been killed, and "to every nation, and kindred, and tongue, and people" (the whole region of the persecuting powers). It is the same universal, indestructible, everlasting gospel today. Revelation 14:7. The angel is announcing the glorious work of giving the word of God back to the people, and bidding them rejoice over it and give Him glory for it. Hour of his judgment means the time is come when the great apostate institution is to be judged by having her power broken through the work of the reformers. Worship him that made heaven and earth, instead of the superstitious objects held before them by Rome. Comments by Foy E. WallaceVerse 7.2. Fear God, and give glory to him; for the hour of his judgment is come--Revelation 14:7.The loud proclamation of this angel was a strong expression of the truth that the gospel has a message of fear and condemnation as well as of joy and salvation. The message of the evangelistic angel is concluded with the exhortation to worship him that made heaven, and earth, and the sea, and the fountains of waters. These words declare that God is over every realm of the activities of the two beasts--the emperor and his satellite rulers--and that all should acknowledge and worship him. Revelation 14:8. A result of the everlasting gospel which the preceding angel announced is then stated by another angel, namely, Babylon is fallen. The reader is reminded that the term Babylon in this part of the great drama means the institution that was formed by the union of church and state. It is here called that great city because its head was the city of Rome where both the emperor and pope resided. Wine of the wrath of her fornication is a figurative phrase combining the false teaching and idolatrous practices of Rome. As long as the people were kept in ignorance of the Bible, they could be made to drink of this wine. The announcement that Babylon is fallen means that the union of church and state was dissolved as a result of the information brought to the people through the Bible, translated in their native language so they could read it for themselves, and form conclusions independent of Rome. Comments by Foy E. WallaceVerse 8.3. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication-- Revelation 14:8.The second angel of this vision was the angel of doom-signifying the message of doom on Babylon-which here referred to apostate Jerusalem--and the eminent fall of the once holy city. In Revelation 11:8 apostate Jerusalem was designated spiritually as Egypt and Sodom to symbolize her state of apostasy. The reference to Jerusalem was made indisputable by the identifying phrase "where also our Lord was crucified." The prophet Isaiah referred to apostate Jerusalem as "the faithful city become an harlot ! it was full of judgment; righteousness lodged in it; but now murderers." (Isaiah 1:21) The Lord's lament over the spiritual desolation of Jerusalem is recorded in Matthew 23:34-37, climaxed with the impassioned appeal: "0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."The name Babylon had come to symbolize the ultimate in corruption, and the fallen Babylon of verse 8 is figurative of the spiritual degradation of Jerusalem--"the faithful city turned harlot," and "which spiritually is called Sodom and Egypt, where also our Lord was crucified." Rome was never a "faithful city" to "turn harlot," but these phrases are a fitting description of Jerusalem before and during the time of Christ. The fornication of verse 8 compares with the use of the same term in reference to Israel's unfaithfulness to God in their Old Testament history. The wine of the wrath of her fornication denoted the drunkenness of spiritual idolatry resulting from the wine of wrath, the evil deeds of which called down the condemnation of God which brought the end in the destruction of the city and its temple. Revelation 14:9. A third angel appeared to give a warning for all who might still persist in following after the evil pattern set by Rome. He mentions the three phases of the subject that were treated at chapter 13:14-17. Concerning the image I shall make another quotation from Edward Gibbon which follows that which is quoted at verse 6. 'The imitation of Paganism was supplied [replaced] by a pure and spiritual worship of prayer and thanksgiving, the most_ worthy of man, the least unworthy of the Deity." Comments by Foy E. WallaceVerse 9.4. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his Mark--Revelation 14:9.The third angel of this apocalypse was the angel of judgment--the symbol of solemn warning against the worship of the beast, and receiving his mark. As has been previously shown the beast of the land (in Palestine) obeyed the beast of the sea (the Roman emperor) and caused all the people to worship the Roman emperor whose image was the object of idolatry. This image worship was the mark of the beast. Having this mark inscribed in the forehead or in the hand was symbolic of its binding power, as an inviolable oath of allegiance. This particular announcement of the angel is not a pronouncement of judgment on the beasts, but rather a warning against the beastworship and the condemnation that would come to all men everywhere who thereby received his mark. Revelation 14:10. The false worshippers are told that if they persist in drinking of this wine -of the wrath of Rome, they will be punished by having to drink of another supply of wine; that will be the wine of the wrath of God. Wine has been used figuratively for centuries to symbolize wrath and anger and other intense conditions of the intellect. (See Psalms 60:3; Proverbs 4:17; Jeremiah 25:15 Jeremiah 51:7.) Without mixture means it will not be diluted nor weakened, but they shall get the full effect of the wrath of God upon those who have been devoted to Rome. Shall be tormented with fire and brimstone refers to the lake of fire into which the wicked will be cast at the day of judgment. In the presence . . . of the Lamb. This denotes that the sentence of this punishment will be pronounced in the presence of Christ and his angels. (See Matthew 25:31-46; 2 Thessalonians 1:7-9.) The sentence will be pronounced then but it will be served according to the next verse. Comments by Foy E. WallaceVerse 10.5. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone-- Revelation 14:10.The strong fermentation of wine used for liquors was often made more savory and agreeable to the taste by additives of certain spices or ingredients. But the wine of the wrath of God upon the idolaters of the imperial image worship would be poured out without mixture into the cup of his indignation--the wrath of God unmingled with clemency and without mitigation would be their condemnation. The worshipers of the imperial beast would share the same judgment pronounced upon him. The elements of the torment meted out to the idolatrous worshipers of the beast was figuratively described as fire and brimstone. The inflammable mineral known in that day as brimstone was sulphuric in content, and when burning emitted a suffocating smell. It was used to describe the torment of the wicked--symbolic of the ultimate degree of remorse and anguish. It was no less fearful when put in the words of Paul in Romans 2:8-9 : "Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." It means that the punishment of the wicked will consist of vexation of spirit, distress of mind, remorse of conscience, and anguish of soul. Revelation 14:11. Smoke of their torment refers to that which will arise from the fire in the lake into which the wicked will have been cast. Ascendeth up for ever and ever. If the smoke is to ascend for ever it follows that the torment will continue for ever. It will come from the lake of fire which has been created for the purpose of tormenting the unsaved. The particular unsaved persons named in this place are those who have guilty relations with the beast, the image or the mark (Revelation 13:14-15). But all the unsaved will be in this place for Matthew 25:41 says they will be told: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." No rest day nor night is another way of saying that the punishment of the unsaved will be endless. Terrible thought!! Comments by Foy E. WallaceVerse 11.6. The smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image and whosoever receiveth the mark of his name--Revelation 14:11.The duration of the condemnation on the idolatrous worship of the Roman beast was expressed in these terms of equal fear in the fateful words of this text. The phrase forever and ever always meant endless. The single term forever may refer to a period of time--and though it must include all of the period to which it refers, it is limited to the duration of that period. On the other side of time, in eternity, there will be no time limitations; therefore, the words forever and everlasting and eternal (all from the same Greek term aionious) when used in reference to reward or punishment beyond this life must denote that which is without end. But when ever and ever are joined together in forever and ever, there is never a modification --it always means endless. So doctrinally, respecting the duration of the future punishment of the wicked, these verses carry no intimation of any limitation. Not only so-- there is no cessation: and they have no rest day nor night --that is, no recess from torment, no release from punishment. The torment of the beast was to be interminable and without intermission. Revelation 14:12. This has the same meaning as Revelation 13:10. Comments by Foy E. WallaceVerse 12.(3) The beatitudes of the martyrs--Revelation 14:12-13.1. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus--Revelation 14:12.The apocalyptist deviates here from warnings and judgements to speak words of encouragement to the beleaguered saints in need of heartening encouragement. The statement here is the patience of the saints means that the existing conditions presented the opportunity to exhibit patience even unto death. In contrast with the mark of the beast received by the disloyal, they would have the distinguished mark of the saints in sustained and persistent faithfulness during the continuing persecution. The refusal to worship the beast (the emperor), or his image (wheresoever it appeared or on whatsoever it should be inscribed) exemplified the faithfulness couched in the words they that keep the commandments of God and the faith of Jesus. Revelation 14:13. Blessed are the dead who die in the Lord. That can be said of every person who is faithful until death, but it is said here especially with reference to those who have died under persecution. It is peculiarly appropriate to make the statement in view of the thousands who had been slain by Pagan and Papal Rome through the past centuries. Also after the Reformation had stirred up the anger of the "die-hards" of Babylon many others were put to death in their struggles. From henceforth. Some commentators say this means from the judgment day and thereafter. It is true that all righteous people will be blessed (happy) after that day, but I do not believe the Spirit was applying the blessing to that date in this verse. There will be saints living when Christ comes who will never die, yet they will be happy for ever. But our verse is about those who die in the Lord, and they are especially mentioned for the reason described in the first part of this paragraph. And since these who died in the Lord had the experience some time before the end of the world, the passage gives us the grand information that when a righteous person dies he is happy from that moment onward. This all agrees with Paul's remarks in Philippians 1:21-23. Their works do follow them. The Greek for follow means both to accompany a person and to come along afterwards. Both senses of the word apply to a faithful servant of God. The good deeds he performs will still linger behind to be an influence for others. ("By it he being dead yet speaketh," Hebrews 11:4.) Also the record of faithfulness will be with him in principle to recommend him before God. Comments by Foy E. WallaceVerse 13. 2. And I heard a voice from heaven- saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them--Revelation 14:13.This passage has been truly named the beatitude of Revelation. It appears to have an identification with Revelation 20:6 : "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." Both passages referred to the martyrs--and here again the proleptic element of chapter fourteen is seen in verse thirteen, as the scene depicted was ahead of the orderly developments of the apocalypse; in that this benediction on the death of the martyrs chronologically belonged at the end; and was therefore a prolepsis with the other events of chapter fourteen. There is a remarkable variation in the form of address in verse thirteen. Instead of the usual form of seeing the vision of events, John was represented in this verse as hearing a command. The commanding voice said, Write. It was a special voice giving an order, not by vision, but by direct command to write it down. As stated, this verse along with Revelation 20:6 was a martyr scene: "Blessed are the dead that die in the Lord from henceforth"--meaning from then on in martyrdom. They belonged to the martyred group--the aggregation of the man child "caught up unto God"; the hundred fortyfour thousand "redeemed from the earth." They were the dead who had died in the Lord--in the cause for which they were martyrs. The beatitude of the Spirit was: That they may rest from their labors--that is, from the travail of persecution --and their works do follow them. There was a descriptive distinction here in their labors and their works. The labors referred to the parturition of birth--the travail, the pain, of bringing forth the man child; hence, labors had reference to the rigors of the persecution unto death, or martyrdom. The works referred to their righteous acts in the midst of the period of torture and trial. These works, saith the Spirit " . . . do follow them." Their deeds of faith and fidelity in the unfaltering performance of their prime duty followed on after their martyrdom to abide with, comfort and encourage the rest of the seed--the remnant that remained on the earth--as though the martyrs by these righteous acts were yet among them. In that way one's righteous lives and deeds yet follow on among men after they are transported from this earth on which we dwell. These blessed dead had been swept from the earth in martyrdom, dying in the cause of the Lord, and though they had been "caught up unto God" and "lived and reigned with Christ" in a state of victory, they nevertheless remained in the spirit of their works with those who were left on the earth to face the next stages of the violent drama of persecution. Since the subjects of the Spirit's beatitude were represented as having died in the Lord, manifestly the object of the beatitude was to strengthen, encourage and uphold the living in their darkest hour. In that way it may be appropriately applied to the church today. Loyalty to Christ in any generation requires the full measure of the martyr spirit of courage and endurance, and martyrdom in its worst does not always result in immediate death. We may all possess the soul of a martyr, and in that spirit we live in the Lord, as the blessed dead had died in Him. Revelation 14:14. The rest of the chapter is a vision of the day of judgment. Clouds are often used as symbols of glory and power especially white clouds. The person sitting on the cloud is like the Son of man because he is but a symbol. Yet we must think of Christ, who is being symbolized by the vision. Golden crown signifies a king and we are told in 1 Corinthians 15:25 that He is to reign until the end. Sharp sickle is an instrument for gathering the fruits of a harvest. Jesus is king in his own right, but he is generally represented as accomplishing the work of His kingdom in cooperation with the angels. Especially is this true of the work to be performed at his second coming. (See Matthew 25:31; 1 Thessalonians 4:16; 2 Thessalonians 1:7.) Comments by Foy E. WallaceVerse 14.(4) The harvest of grain and vintage--Revelation 14:14-20.From the beatitude of the blessed dead in verse 13, the apocalypse turns to symbols of reward and retribution respectively for the living in the earth. As before repeated, the earth in Revelation imagery referred to the land of which Jerusalem was the center--Judea and all of Palestine, the scene of these visions of the persecuted church. The harvest of the grain symbolized the rich reward for the faithful still living in the church; the vintage of grapes signified retribution of the wrath of God for the enemies of the church. Indulging here in repetition, it is necessary to keep in perspective the fact that this fourteenth chapter is a prolepsis--an interposition between the parts of the apocalypse, relating events out of sequence, on the order of reading the last chapter of a novel first to see how the story ends. So this latter part of chapter fourteen envisioned scenes at the end of the apocalypse of the compensations of reward for the faithfulness of the saints in symbols of reaping the harvest of grain; then the retribution of wrath for the oppressors of the church represented by casting the vintage of grapes into the winepress. With these essential considerations in mind, the latter part of this chapter may be epitomized as follows: 1. The Son of man on the white cloud was Jesus Christ. He alone is called by that title in Revelation--and in one other place only, in the vision of the golden candlesticks of Rev 1:13. The white cloud of this chapter was the same symbol as was mentioned by the Lord himself in Matthew 24:30 : "And then shall appear the sign of the Son of man in heaven: then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." It identifies the Revelation symbol with the Lord's description of the destruction of Jerusalem. The passage in Matthew 24:1-51 states that "all the tribes of the earth shall mourn," which is parallel with Revelation 1:7 :: "Behold, he cometh with the clouds; and every eye shall see him: and all the tribes of the earth shall wail (mourn) because of him." As mentioned in the comments on this verse in chapter 1, the passages had reference to the destruction of Jerusalem and the mourning of all Jewish tribes and families all over the world, because of that calamity which had befallen their city and their state in the destruction and desolation of Jerusalem. There is a further parallel between the vision of Rev 6:2 and Revelation 14:14. Christ was the Rider of the white horse vision of chapter 6, and He was the Reaper of the white cloud vision of chapter 14--both visions being the scenes of triumphant procedure, picturing the conquering of the imperial persecutor and his minions. The Son of man had in his hand a golden crown--the symbol of the highest royalty, identifying him as the King of heaven, above all potentates of the earth, the King of kings, and Lord of lords. He had in his hand a sharp sickle --the symbol of reaping. The sickle was a harvesting implement comparable to the scythe of our time, which was unknown in scripture language. They are both instruments swung by hand in the mowing of ripened grain. The one sitting on the white cloud had come to reap the harvest of the earth--meaning Jerusalem and Judea. Revelation 14:15. Another angel is said because angels have been named previously in this chapter, and because those heavenly beings are so often em-ployed to act as attendants upon the Lord or sometimes upon other angels as will be done yet in this chapter. There are to be two kinds of crops gathered on the day of judgment as generally happens after any growing season. One kind is the good and the other is the bad, and they are always separated one from the other and different dispositions made of them. In the present case the good is represented in the ordinary phraseology of a good harvest which implies sheaves of grain. The bad is represented by grapes which we have just seen above symbolize the wrath of God upon the wicked. The attending angel signalled to Him who was on the cloud to use his sickle to gather the ripe harvest. Revelation 14:16. The One on the white cloud did as requested and gathered the grain. The reader will understand this represents the good among mankind. Comments by Foy E. WallaceVerses 15-16.2. The Son of man employs the ministry of angels to execute his will. One angel came out of the temple and signaled to the One on the cloud to thrust in thy sickle and reap. This was not an order from a superior voice, but the signal for the reaping to begin. It was significant that this angel came out of the temple--symbolizing the sanctuary that had been the object of destruction and desecration in the war against the Jews, which resulted in the fall of Jerusalem. The voice of the angel proclaimed: the time is come for thee to reap; for the harvest of the earth is ripe. (Revelation 14:15) This angelic pronouncement signified that the events had approached the end--not the end of time but the end of Jerusalem, of the Jewish state, and of Judaism--and this doom was signified in the declaration: And the earth was reaped--Revelation 14:16. Revelation 14:17. The other sickle was in the hands of an angel instead of Him who was on the cloud. This also agrees with the language of Christ in Matthew 13:39 where he says "the angels are the reapers." Notice these angels are said to come out of the temple. That is because it is in heaven from where the authority of God is issued. Comments by Foy E. WallaceVerse 17.Another angel came out of the temple which is in heaven, he also having a sickle in his hand--Revelation 14:17. There was a distinction between the two angels and the two temples; the first angel came out of the temple which symbolized the sanctuary of the Jews, and was a proclaimer, having no sickle in his hand; the second angel came out of the temple which is in heaven, the abode of God, with a sickle in his hand, symbolizing a minister with power to execute judgment. Revelation 14:18. The next attending angel came out from the altar. That article was also at the temple and it was the piece that was used for burning certain victims- The symbol is very appropriate since this sickle is to be used for gathering the grapes; grapes for the wrath of God. This angel gave the signal to the one holding the second sickle to use it for gathering in the clusters. The reason assigned by him for the order was her grapes are fully ripe. God is never premature in his operations. He explained to Abraham in Genesis 15:16 that the reason for waiting until the fourth generation for attacking the land of promise was that "the iniquity of the Amorites is not yet full." In 2 Peter 3:15 it says that the longsuffering of God in delaying the destruction of the earth "is salvation." Whenever God in his infinite wisdom sees that the time is fully ripe for the harvest He will send forth the reapers and bring an end to the earth and its contents. Comments by Foy E. WallaceVerse 18.A third angel came out from the altar saying to the angel that had the sickle: Thrust in thy sharp sickle and gather the clusters of the vine of the earth; for her grapes are fully ripe--Revelation 14:18. This angel from the altar undoubtedly signified the answer to the cry of the martyrs under the altar of Rev 6:9-10 : "How long, 0 Lord, how long, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The Lord replied that "they should rest (wait) yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled." Now, the vision of these angels in chapter 14, sees the role of the martyrs in the visions completed and finished. The angel from the altar was seen answering the souls under the altar (Revelation 6:9-10), and he made an announcement to the angel with the sickle that time had come to avenge the martyrs. With these signals the Son of man reaped the earth of its harvest of grain, and his ministering angel gathered the vintage of grapes. Here was a double vision: the harvesting of grain and the gathering of vintage. With the double vision there was the double instrument of reaping and pruning. It signified reward and retribution. The harvest of grain represented the gathering of the faithful saints, and the vintage of grapes the crushing of their wicked oppressors. The symbols are comparable to the Lord's illustration of the wheat and the chaff, to the extent of the imagery of reward and retribution. Revelation 14:19. As a literal fact a winepress is a large vat in which grapes are placed for extraction of the juice. In Bible times mechanical means had not been invented for pressure, and the result was accomplished by man power. A lattice-like platform was laid on top of the grapes and a number of men walked round and round over it until the juice was forced out, being received below through a trough running from the vat to a receiving vessel. The symbolic feature is in the fact that the desired result was accomplished by a treading under foot. The operation is used to symbolize the act of the Lord in trampling under his feet the wicked people of the earth. The flowing of the wine signifies the flowing of the wrath of God against men's unrighteousness. Comments by Foy E. WallaceVerse 19.3. The angel of judgment gathered the clusters of the vine of the earth, and cast it into the great winepress of the wrath of God--Revelation 14:19. This was the vision of the terrible wrath of God that would be administered to the persecutors of His people. The winepress of ancient time was an excavation in rock, formed in the ground, and lined with masonry, in which to crush the grapes. Another cavity was made in the proper place and shape to receive the juice. Such excavations are even yet to be found in Palestine and Syria. The treading of the winepress was performed with the feet, the red juice of the grapes flowing like blood. The reference to it was the symbolic description of the war against Jerusalem: Revelation 14:20. The symbol continues with the same significance but with some added specifications. Being done without the city denotes that the punishment of the wicked will be outside the holy city in the eternal world. In computing the amount of blood (of the grape) that came out we must not forget that the whole performance is symbolic, and the volume is given in order to furnish us some idea of the terrible fate of those whose unrighteous lives have brought upon them the wrath of God. To be conservative I suppose unto the horse bridles would be about four feet. The amount was enough to flood the ground for a distance of a thousand and six hundred furlongs or two hundred miles. Nothing is said about any kind of retainer on the sides, hence to be wide enough to flow freely that far and that deep (if only in the center) would require a considerable width. It all should give us a profound impression of the fate of those who die out of Christ. Comments by Foy E. WallaceVerse 20.And the winepress was trodden without the city, and blood came from the winepress, even unto the horse bridles, by the space of a thousand and six furlongs--Revelation 14:20.This was a description of the Roman armies gathered outside the city as God's agents of retribution against Judah and Jerusalem for their apostasies. The context presents a dual vision. First, the two beasts of the sea and of the land were symbolic of the combined effort of Roman and minion persecutors to destroy the church. These two persecutors were the objects of divine indignation in this vision of the great winepress of the wrath of God. Second, the fallen Babylon of verse 8 was Jerusalem--the faithful city turned harlot.The symbolic description of these scenes envisioned the terrible war against Jerusalem, when the Roman armies gathered outside the city to tread Jerusalem as the winepress. The blood that came out of the winepress even unto the horse bridles signified the horrible slaughter, as though the battle horses waded in blood to their bridles. This was the vivid apocalyptic hyperbole of wrath so great and terrible that was administered to Judah and Jerusalem by the Romans in the Jewish war. 4. In the closing scene of this chapter the great winepress of the wrath of God would envelop the entire land of the Jews--the whole of Palestine. The last phrase of Rev 14:20 declares that the winepress was trodden without the city . . . by the space of a thousand and six furlongs. Mathematically computed that distance was the approximate length of the land of Palestine, and it was symbolic of the deluge of blood over the whole land during the siege of Jerusalem, and the war against the Jews, which ended with destruction of the city, the demolition of the temple, the downfall of Judaism and the final end of the Jewish state. It was the fearful vision of the inevitable and inexorable judgment of God against an incorrigible nation. John T. Hinds Commentary On Revelation 15SECTION THREE POURING OUT OF THE SEVEN PLAGUESRev 15: 1 to 16: 21Preliminary Notes: 1. There are three sets of symbolic sevens, each one bringing the story to the end of time or the coming of the Lord. Since the prophetic history of the church from John’ s time was pictorially revealed in the book of seven seals, naturally the seventh seal would not be exhausted till the end. The seven trumpets came under the last seal and the sound­ing of the seventh one brings the end. (Revelation 11:15-19.) In like manner the plagues, under another set of symbols, complete the cycle, for Revelation 15:1 says in them is “ finished the wrath of God.” 2. The fourteenth chapter was designed to encourage saints in their struggles by predicting the fall of Babylon (verse 8) and the final victory of the righteous (verse 13). Section three points out the means by which these glorious results are to be accomplished. 3. In view of the fact that these plagues were to be poured out upon the beast and his worshipers (Revelation 16:2 Revelation 16:10), it is evident that they represent a series of events that will ultimately end the papal hierarchy— accomplish the destruction of the “ man of sin.” This event will occur at the coming of the Lord. (2 Thessalonians 2:8.) All this is proof that the plagues did not begin to be poured out till after the 1,260-year period, or the time when Rome’ s complete sway began to be destroyed. AN VISION Revelation 15:1-4 Revelation 15:1 ---And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, which are the last, for in them is finished the wrath of God.—This sign which John saw in heaven was one of marvelous beauty fitted to excite wonder and prepare the mind to appreciate the promise of victory over the beast. Appearing in heaven would indicate that this victory would come through the judgments that God would providentially bring upon the beast. Saying that these plagues are the last is explained to mean that when they are completed the wrath of God against the papal beast power will be finished. However long a time may be covered by the plagues, their finish means the end of the world. Revelation 15:2 ---And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name,—A similar vision is recorded in Revelation 4:6 except that here the sea of glass is “ min­gled with fire.” There it was “ before the throne” ; here it is in heaven, hence must have reference in some way to the saved. This is further evident by the fact that it is those who are victorious that are standing by it, or upon it, according to the margin. Compare the notes on Revelation 4:6. On the expressions image of the beast and the number of his name see the notes on Revelation 13:15-18. The victory mentioned here evidently refers to the fact that those standing by the sea of glass had successfully resisted all the schemes and devices of the papacy to force them to accept its doctrines and practices; this they did in spite of threats and persecutions. The fire may represent the persecu­tions in which they attained their glorious victory. (Acts 14:22.) Revelation 15:2 ---standing by the sea of glass, having harps of God.—As the scene was laid in heaven and the persons were those who had gained a victory over the beast, it must refer to saints in glory, not to those in the church on earth. The word “ harps,” as a symbol, doubtless, means the praise that the redeemed will render to God. It certainly could not mean mechanical harps, for pure spirit beings would not need material harps. In Ephesians 5:19 Paul uses the Greek word psallo in a figurative sense, saying that it is done with the heart. Whatever spiritual faculties we have for praising God will be the heavenly harps. Whateverthe meaning of this expression, it can have no reference to the church on earth. See notes on Revelation 14:2. Revelation 15:3 ---And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.— It does not seem reason­able that those who gained a victory over the beast should sing the same song that was sung when Moses led Israel out of Egypt. (Exodus 15:1.)That they should celebrate their victory in an appropriate song like the Israelites did at the Red Sea is altogether reasonable; hence, the language probably means that they sang a song to the Lamb as the Israelites did to Moses. Both victories were accomplished through God’ s help and in a similar way. Since reference is made to the deliverance of the Israelites from Egypt, it is natural for the song to speak of God as having almighty power and his works being great and marvelous. The Red Sea and Mount Sinai furnish examples. That God should be just or righteous, true in all his ways, is required by his very nature. Pharaoh with all his wickedness was as justly treated as the Israelites in their affliction. So the reverses that fell upon the beast power were but evidences of the just providences of God. God is here referred to as the “ King of the ages” ; the margin says King of nations, and the King James Version King of saints. It is immaterial which is the true reading, for if God is King at all, he is King of all three. There is a broad general sense in which God has and will rule in all ages, though the specific reign in this age is given to Christ. Since this authority was given to him by the Father, and he operates through the Father’ s power, the direct reign will be given back to the Father in the final state. (1 Corinthians 15:24.) Revelation 15:4 ---Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.— This means that all should fear his name because of his holiness. Then it is affirmed that all nations— that is, people from all nations— will come and worship before him. His righteous acts have been made known and those influenced by them to be faithful regardless of persecution will be per­mitted to worship before him in heaven and join in the song of praise. THE SEVEN ANGELS Revelation 15:5 to Revelation 16:1 Revelation 15:5 ---And after these things I saw, and the temple of the taber­nacle of the testimony in heaven was opened:—-“ After these things" means after the things mentioned in the vision de­scribed in verses 1-4. The tabernacle was erected in the wil­derness and the temple was a permanent building on the same plan builded in Jerusalem. Both buildings were divided into two apartments— holy and most holy— the latter being typical of heaven. (Hebrews 9:17 Hebrews 9:24.) The two names referred either to the whole building or to either apartment of it. The word tabernacle here probably means the entire building and the word temple means the most holy part. This represented the actual dwelling place of God. It was the place where God's law was kept and was filled with God's presence; hence, it was a testimony to God’ s presence. John saw within this place the vision. Revelation 15:6 ---and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.—See­ing these angels come out of the open temple indicated that they came from God's presence and shows that their mission to bring punishment upon the beast and his dupes was with divine approval. Seven is acknowledged as the number of per­fection. Seven angels with authority to pour out seven plagues means that the punishment would be thorough and complete — God's wrath on the beast being finished with the last one. Whether the text should read “ stone pure and, bright" or “ pure and white linen" (as in the King James) is a matter for textual critics. Evidently both expressions are found in some manuscripts. One would mean that their garments were adorned with precious stones; the other that they were clothed with pure white linen indicative of the purity of their mis­sion. Precious stones would show the value of their work. There is no material difference which one is the true reading — both express a truth. Their golden girdle was like that worn by Christ in the vision of 1: 13. They were appropriately arrayed. Revelation 15:7 ---And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.—The four living creatures were introduced in vision in Revelation 4:6-7. See the notes on those verses for an explanation. It is evident that they are some kind of heavenly beings in attendance upon God, and therefore suitable beings to deliver the plagues to the angels. Which one of the four acted in this event is not stated. The bowls were full of the wrath of God. Doubtless that expression was used in refer­ence to the custom of drinking poison out of a bowl, and was intended here to indicate the punishments that would be poured out upon the papal beast. The figure of “ pouring out" God's wrath is common to the Old Testament. See Psalms 79:6; Jeremiah 10:25; Zephaniah 3:8. The thought here seems to be: each angel received out of the sum of God’ s indignation against the beast power a measure of wrath into the bowl given him and poured it out at the proper time and at the proper place. In words without a figure, it means that punishments would fall upon the papal power. Revelation 15:8 ---And the temple was filled with smoke from the glory of God, and from his power;—This language indicates that the smoke came from the glorious power of God, and is, therefore, an appropriate symbol of divine power. Mount Sinai, when Jehovah descended upon it, was covered with smoke. (Exodus 19:18.) When the tabernacle was put up the cloud filled it (Exodus 40:34); the same was true when the temple was built later (1 Kings 8:10). When Isaiah received his com­mission, he saw in a vision God sitting upon his throne and the house filled with smoke. (Isaiah 6:4.) Smoke here then represents the glorious power of God which was a guarantee that the plagues would be certain to fall as indicated in the symbol. Revelation 15:8 ---and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.—The general application of these verses is to the plagues promised to the beast. Interpretations of special expressions must harmonize with the general idea. In the literal temple the most holy apartment represented God’ s dwelling place; hence, it was there that the high priest made the atonement in behalf of the people. No one being allowed to enter the symbolic temple till all the plagues had been finished indicates that nothing could prevent the falling of the plagues just as promised. The beast power had reached the point in wickedness when noth­ing but punishments would meet the demands of divine justice. The door would be closed against those who would petition in behalf of such a corrupt institution; its ultimate end must be destruction. The Lord's ears are open to the supplication of the righteous, but against those that do evil. (1 Peter 3:12.) This symbol presents the “ man of sin” as doomed to destruction with no power to prevent, for there would be no means that would produce repentance and refor­mation. Since God is always ready to hear the righteous, we know the foregoing application of this text must be the right one. Revelation 16:1 ---And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth.—These words are a statement of the commission to the angels. They were spoken in the temple, indicating that the authority to execute their commis­sion is from God. The word “ earth” here is to be taken liter­ally, for the angels who were to pour out the plagues were in heaven, and those upon whom they were to fall were dwelling on the earth. The part of the earth in each case corresponds with those affected. This verse is but a general statement of authority being conferred upon the angels; the remainder of this chapter is a detailed description of how that authority was carried out. Verse 1 SECTION IV(Revelation 15-16) Revelation Chapter Fifteen This, the shortest chapter in Revelation, together with Revelation 16, for which it is merely the introduction, again takes us through the whole cycle of time to the eternal judgment (Revelation 16:17-21). Several times already the final judgment has been prophesied . Many have pointed out the remarkable resemblances between the seals, trumpets, and bowls. All are judgments of God; the areas affected by them are similar, especially in the trumpets and bowls sequences. Thus, in the trumpet series: (1) the earth; (2) the sea; (3) the rivers; (4) the sun; (5) the abyss, or throne of the beast; (6) the Euphrates; and (7) the final judgment are exactly the same as the things mentioned in the bowl sequence, and in the same order. Hendriksen thoroughly developed these parallels.[1]There is also a progression. Whereas the trumpet judgments were restricted to "one third," the bowl judgments are not so limited. However, the woman, the dragon, and the two beasts of Revelation 12-14 are operative throughout exactly the same time period; namely, all the way to the end of time. Some scholars, such as Ladd, view those chapters (Revelation 12-14) as "an interlude between the trumpets and bowls";[2] but as Roberson observed: The seven bowls are usually classed with the seals and trumpets; and there obviously is a close affinity, particularly with the latter; but the connection with the woman and her enemies (Revelation 12-14) is even closer. They belong to the long struggle of the church in the world.[3]The conclusion required by all of this was stated by William Milligan: Nothing can more clearly prove that the Revelation of St. John was not written upon chronological principles than the scenes to which we are introduced in the fifteenth and sixteenth chapters of the book.[4]"These chapters describe the entire period between the first and second coming of Christ."[5] In all of these extensive views, "John is telling us something of what will happen in the end-time and something of what goes on in human history."[6] "The statement that these are the last plagues shows that the set of visions now commencing carries us clown to the end of the age."[7] The thought is not that of focusing all of the revelation upon the very end-time, but a bird's-eye view of all time subsequent to the prophecy, including the very end. But the vision does not move immediately to the terrible judgments. "Once more there is a pause, as if the safety of God's people in the midst of all this sin and judgment could not be insisted on sufficiently."[8] The anticipatory, consolatory vision of the song of the redeemed is again heard (Revelation 15:2-4). Lenski pointed out another relation between the seals, trumpets, and bowls: "The seals reveal, the trumpets announce, and the bowls execute the long-restrained anger of the living God."[9] Earle's excellent outline of this short chapter is: I. The waiting angels (Revelation 15:1). II. The victorious saints (Revelation 15:2-4). III. The emerging angels (Revelation 15:5-8).[10][1] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 26. [2] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 203. [3] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 114. [4] As quoted by Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 241. [5] William Hendriksen, op. cit., p. 191. [6] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 187. [7] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 604. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1085. [9] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 461. [10] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 584. And I saw another sign in heaven, great and marvelous, seven angels having seven plagues, which are the last, for in them is finished the wrath of God. (Revelation 15:1) And I saw another sign in heaven ... Beasley-Murray connected this mention of the seven angels with "the seven angels that stand before God (Revelation 8:2),"[11] concluding that this structural parallelism between the trumpets and bowls corresponds to a parallelism in content. Lenski, however, did not agree, translating this expression without the article (the), "I saw ... seven angels,"[12] as in our version (ASV). The point would not appear to be important. The perfect number "seven" could also symbolize an innumerable company of angels waiting and ready to do the will of God. Hardly anything here is to be understood literally. Plummer observed that: The last time this statement was made was in Revelation 12:1, where the history of the war between Satan and the church began ... Again, John returns to the beginning to trace the development of the punishments inflicted upon men for their worship of the devil.[13]Seven plagues, which are the last ... This does not mean that they refer exclusively to the end. "Whenever in history the wicked fail to repent in answer to partial manifestations of God's anger in judgments, the final effusion of wrath follows."[14][11] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 234. [12] R. C. H. Lenski, op. cit., p. 453. [13] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 381. [14] William Hendriksen as quoted by Morris, op. cit., p. 187. Verse 2 And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God.As it were a sea of glass mingled with fire ... Rist and a number of others believe that there is an indirect reference here to the Red Sea,[15] through which God delivered the first Israel from the wrath of Pharaoh; and the typology certainly fits, but Beckwith declared such an interpretation as "purely fanciful."[16] Perhaps it is best to view it as "symbolizing the majesty and holiness of God,"[17] as in Revelation 4:6. The group here assembled is clearly the host of the redeemed from earth, as in a number of similar visions throughout the prophecy. As for the glass sea, Lenski was sure that, "It is the same as that in Revelation 4:6."[18]Having harps of God ... "These are symbolical of heavenly melodies."[19] "The harps are a symbol of their victory ... of praise and worship to God."[20] We prefer the view that sees the harps as symbols of the songs of the saints, especially of that song which this company was about to sing (Revelation 15:3). It is nothing short of phenomenal that a whole group of commentators go hog wild on this verse and find nothing at all in it except literal harps. Even Lenski identified them as "zithers of God on which to play the music of the glory song!"[21] Beasley-Murray saw "harps for the worship of God."[22] "They are holding the harps that God had given them."[23] Earle was certain that "these harpists sing as well as play."[24] Such literalisms are absolutely preposterous. As Pieters said: Literalism is here hopeless. How could one put the wrath of God in a bowl and pour it on the sun?[25]Actual harps in heaven? Who could believe such a thing? Is there also a department of cats to supply the cat gut strings? Ridiculous! Note that God "gave" these harps to the singers. What else could this be except the voices which were created by God? In the entire history of the world up to this time, that is the only musical instrument which God ever made; and we refuse to believe that he will enter into the manufacture of mechanical instruments of music in heaven. In Revelation 8:4, the "incense" is the prayers of the saints; here the "harps" are the songs of the redeemed, as the very next verse says. To literalize "harps" here, and then to declare that this constitutes divine approval of mechanical instruments in Christian worship, is just as unreasonable as it would be to declare the "incense" of Revelation 8:4 to be literal and as divine approval of the burning of sacred incense in Christian worship. We dare to affirm that not a single one of the exegetes who did this to the harps would dare to follow their own reasoning and apply it to the incense. How strange it is that the same scholars who have no trouble at all seeing the symbolical nature of these visions in the instance of the incense, lose all rationality when they come to the "harps." [15] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 478. [16] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 674. [17] G. R. Beasley-Murray, op. cit., p. 235. [18] R. C. H. Lenski, op. cit., p. 455. [19] A. Plummer, op. cit., p. 383. [20] George Eldon Ladd, op. cit., p. 204. [21] R. C. H. Lenski, op. cit., p. 456. [22] G. R. Beasley-Murray, op. cit., p. 235. [23] G. B. Caird, op. cit., p. 197. [24] Ralph Earle, op. cit., p. 585. [25] Albertus Pieters, op. cit., p. 243. Verse 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.And they sing the song of Moses ... and ... the Lamb ... Morris said of this, "They sing (presumably to their own harp accompaniment)."[26] At least, Morris named such a conclusion what it is; namely, a presumption, a presumption which we do not allow for a moment as in any sense valid. The notion of literal harps is simply not in this passage. The text says "they sing." Of Moses and of the Lamb ... Perhaps no more is meant by this than the unity of the saints of both the Old Testament and the New Testament. Moses was the grand Old Testament type of Christ. See extensive development of this in my Commentary on Hebrews, pp. 67-69. The song is that of redemption. Great and marvelous are thy works, O Lord God, the Almighty ... Significantly, this song, made up of a blended collection of Old Testament texts, deals not with the overcoming of the saints, but with the mighty works of God. "There is not a single word about their own achievement."[27] Self is at last forgotten; selfishness is finally destroyed. In heaven, the song of Moses and the Lamb is exclusively an anthem of loving praise to the Almighty. The Almighty ... "This title, which is ascribed to God nine times in Revelation, is found but once elsewhere in the New Testament (2 Corinthians 6:18)."[28]Thou King of the ages ... The KJV has "King of the saints," and the ASV margin has "King of the nations." The passage is true, however it may be rendered. [26] Leon Morris, op. cit., p. 188. [27] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 120. [28] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 288. Verse 4 Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.Who shall not fear the Lord ...? This is a rhetorical question meaning that all people shall indeed fear and honor God. All nations shall come and worship thee ... Rist criticized this passage as being, "out of harmony with the belief expressed throughout Revelation that the nations shall stubbornly refuse to repent."[29] Such a criticism does not properly construe the meaning. It is everywhere taught in the prophecy that "an innumerable company" will be saved (Revelation 7:9) from "every tribe and tongue and nation and people." It is that company who are meant here. They are the true nations who shall come and worship before the Lord. When God is through with this world, all that remains of it will glorify God. "The Apocalyptist thus declares the absolutely universal recognition of God in the End."[30] "The teaching of the Scriptures is that in the end the whole universe will acknowledge the righteousness of all God's acts and verdicts."[31][29] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 479. [30] Isbon T. Beckwith, op. cit., p. 675. [31] R. C. H. Lenski, op. cit., p. 459. Verse 5 And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened:The temple of the tabernacle of the testimony ... "John is here seeing this picture, not in terms of the Jewish temple, but in terms of the ancient tabernacle."[32] In this, he joins so much of the rest of the New Testament in absolutely ignoring and bypassing the Jewish temple. "This phrase, tabernacle of the testimony is found in only one other place in the New Testament (Acts 7:44),"[33] where it occurs in the address of Stephen. One of the most significant things in the New Testament is this absolute bypassing of the Jewish temple by New Testament writers. The author of Hebrews is another conspicuous example. We have commented upon this extensively in this series: Commentary on Acts, pp. 142ff, Commentary on Mark, pp. 272ff, Commentary on 1Corinthians, pp. 50ff, and Commentary on 1Peter, pp. 192ff. It was the ancient tabernacle, not the Jewish temple, that was made like the pattern God showed to Moses. [32] William Barclay, op. cit., p. 121. [33] Martin Rist, op. cit., p. 479. Verse 6 and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles.And there came out ... the seven angels ... All was in readiness for the judgment to be executed. The appearance of these angels seems to be significant, as indicated by the golden girdles resembling the apparel of Christ himself (Revelation 1:13), apparently conveying that they were wearing the livery of their Master and therefore engaged in his business, just as a jockey wears the colors of the owner in a horse race. The judgment belongs to Christ. Arrayed with precious stone ... This is an additional description of the apparel of the angels. It is translated, "clothed in pure and white linen" in the KJV, which is undoubtedly correct. The way this change came about is interesting: The word for linen is found in the Vatican and Sinaiticus manuscripts, and a very similar word meaning precious stone occurs in the Alexandrinus and the Codex Ephraemi manuscripts.[34]But the scholars of the ASV preferred precious stone, on the basis of the critical "law" that "the more difficult reading is likely to be the original."[35] But after ASV was published, the Chester Beatty Papyrus was found to support the KJV rendition.[36] On account of this, the RSV went back to the KJV translation. It would be difficult indeed to find a better example of just how arbitrary and undependable the so-called "Lectio Difficilior" actually is. It has been invoked to justify a whole family of unjustifiable renditions. See "Excursus on New Testament Criticism" in my Commentary on James , 1,2 Peter 1, 2, 3John and Jude, pp. 282-290. [34] A. Plummer, op. cit., p. 383. [35] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 656. [36] Martin Rist, op. cit., p. 480. Verse 7 And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.Are these literal bowls? Not any more than the harps were literal harps, which means they were not in any sense literal. See under Revelation 15:2 for Pieters' comment on the absurdity of taking any of this literally. Bowls ... This is a very interesting word. "It meant (1) a shallow vessel used for drinking purposes,"[37] as in the case of Old King Cole who called for his pipe and his bowl; (2) a broad shallow vessel used for libations as in Revelation 5:8; and (3) it signified a funerary urn for the ashes of the dead."[38] "This word is found only in Revelation 5:8 Revelation 15:7 Revelation 16:1-17 Revelation 17:1 Revelation 21:9."[39]Full of the wrath of God ... The bowls were not literal receptacles of any kind, as nothing literal could be a suitable container of the wrath of God. They rank with the incense, the harps, the horses, the trumpets, etc., as part of the imagery of the vision. The fact of their being "golden" speaks of the extreme value in God's purpose of judgment. "The wrath of God is simply the operation of God's righteous law against sin ... That law is adverse to evil, and will eventually root evil out."[40] The dramatic scenes of Revelation 16 are designed to symbolize just that. The execution of God's wrath in the outpouring from the hands of these angels is directed against all evil. Many scholars make what appears to be a very limited application of these divine judgments. Beeson limited them to the wrath of God in the destruction of Jerusalem;[41] McDowell applied them to the great conflict between the Christ and the Caesars;"[42] Wilcock said they were directed against Babylon as a composite of both the sea-beast and the land-beast;[43] Roberts wrote, "These are the last plagues upon the pagan city of Rome";[44] Hinds saw them as "a series of events that will ultimately end the papal hierarchy and accomplish the destruction of the man of sin."[45] There was a measure of God's wrath fulfilled in all such things; but we refrain from identifying these judgments exclusively with any particular time-frame, as did Beasley-Murray, for example, who understood them as "messianic judgments of the last time."[46]The overriding meaning of these bowls is that when people of any time, place, or circumstance have repeatedly flouted initial and repeated heavenly warnings (by judgments), there comes the time of total overthrow and destruction. This is nothing new. It has always been God's way, Pharaoh of the Old Testament being a classical example; and the Christian dispensation will provide other examples of the same phenomenon; indeed it has already done so. [37] Ibid. [38] Ibid. [39] Ralph Earle, op. cit., p. 586. [40] Boyd W. Carpenter, op. cit., p. 606. [41] Ulrich R. Beeson, The Revelation (Little Rock: Ulrich R. Beeson, 1956), pp. 120,121. [42] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 152. [43] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: InterVarsity Press, 1975), p. 141. [44] J. W. Roberts, The Revelation of John (Austin, Texas: The R. B. Sweet Company, 1974), p. 123. [45] John T. Hinds, A Commentary on the Book of Revelation (Nashville: The Gospel Advocate Company, 1962), p. 223. [46] G. R. Beasley-Murray, op. cit., p. 231. Verse 8 And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, until the seven plagues of the seven angels should be finished.And the temple was filled with smoke ... "The main point of this is the inevitability of the plagues. When God's good time has come, nothing can stop final judgment."[47] This symbolizes the judicial hardening of the incorrigibly wicked. It will be recalled from Isaiah 6:4 ff that the "smoke" from God's presence meant the prophecy of the hardening of Israel. So here, the smoke means that, in this situation, God's work of grace is finished. "None was able to enter into the temple." "The sanctuary is inaccessible ... the time for intercession is past."[48]Rather than limit this to the end time, when this very condition of the human race will probably have occurred, why should it not also include the irrevocably wicked of any and all generations? It is a dreadful thing to contemplate, no matter how it may be interpreted. How dreadful must be that day, when for any man, or any nation, there comes the time when God's face is turned away, when his holy presence is obscured by smoke, and when prayer may receive no answer except the petitioner's agony. The bowls of the wrath of God were indeed once poured out upon rebellious Jerusalem, not because she rebelled against Rome, but because she had previously rebelled against God in the rejection of Christ. They were again poured out upon pagan Rome. When the vast wicked empire had finished with tormenting and persecuting the saints, and when the time came for God to humiliate her under the heel of the invader, the city fell in 476 A.D. From this it may be concluded that there is no world situation of entrenched wickedness anywhere on earth that has ever been safe, or ever will be safe, from the type of judgments signified by these bowls. [47] Leon Morris, op. cit., p. 191. [48] F. F. Bruce, op. cit., p. 656. Revelation Chapter XV by B.W. Johnson Another Great and Marvellous Sign in Heaven Summary—Seven Angels with the Seven Last Plagues. The Sea of Glass. The Song of Moses, and the Song of the Lamb. The Temple Opened. The Temple Filled with the Glory of God.With this chapter begins a detailed account of the closing judgments upon “ the beast and its image and those who have the mark of the beast.” Their overthrow, as the great city Babylon, has been seen in 14:8-10, but in the chapters 15, 16, the Seven Last Plagues which come as judgments and tend towards the overthrow are given. The fourteenth chapter gives a summary of future events; the fifteenth, sixteenth, seventeenth, eighteenth, and nineteenth chapters present the same events in detail. These chapters are all connected with the fall of spiritual Babylon, and open with these words: “ I saw another great sign in heaven, great and marvelous, seven angels having the seven last plagues.” The opening of the seventh seal carries the reader to the triumph of Christianity over Roman Paganism. The seven trumpets lead us onward to the overthrow of the western Roman Empire by the Goths, Vandals and Huns, and the ruin of the Eastern Empire by the Saracens and Turks. The last trumpet of the seven reaches to the close of secular history with the trump of the Archangel. The seven vials also give the history of an epoch, and, like each of the series of seven, bring us to the end of that epoch. They present the series of calamities that first weaken and then destroy the power of Papal Rome. Each one of three series of seven leads to the completion of a well-defined purpose. The seven seals have a definite object, and lead us to the accomplishment of that object in the overthrow of Roman Paganism. The seven trumpets have a definite object, and lead us to the fulfillment of their design in the overthrow of the Roman Empire. Equally definite is the object of the seven vials, and equally certain that the last vial will accomplish the utter overthrow of that blasphemous power, which is variously described as a “ city of fornication,” “ the great city Babylon,” the scarlet adulteress, and the seven-headed and ten-horned beast. Revelation 15:1-2. I saw another sign in heaven. Another scene displayed, different from those just past, and startling in its character. Seven angels having the seven last plagues. Called the last plagues because they are the final plagues which are sent upon the beast and its image; they bring the series to a close. They “ fill up the wrath of God.” The great feature of this vision is the seven angels with the seven last plagues, but they are not seen at first when the vision opens; not until verse 7 is reached. The vision opens with the scene of verse 2. Revelation 15:2. I saw as it were a sea of glass mingled with fire. In Revelation 4:6 “ the sea of glass, clear as crystal,” was seen about the throne of God. It is the emblem of the calmness and purity of God's rule. Here the sea is mingled with fire, a symbol always denoting judgments. This shows that the time for judgments, coming from the throne of God, has come. And them that had gotten the victory over the beast. These are the redeemed of Rev 14:1, who are there seen standing with the Lamb on Mount Zion. They now engage in triumphant songs over the approaching overthrow of their great enemy. Having the harps of God. Musical instruments wholly dedicated to his praise. Revelation 15:3-4. They sing the song of Moses... and the song of the Lamb. When Israel was delivered from Egypt they sang the song Moses as they had done on the shores of the Red Sea. Here, the spiritual Israel, redeemed, standing on the crystal sea, sings a song of deliverance, but it is the old song to a new strain; the song of the Lamb now; of the Redeemer. Just and true are thy ways. The salvation of the true worshipers and the judgment seat upon which the wicked beast, demonstrated the truth and justice of God. Revelation 15:4. Who shall not fear thee? The judgments now given to the seven angels showed that God is a consuming fire, as well as a sun and a shield. We are left in no doubt concerning the identity of these singers. They are “ them that had gained the victory over the beast and his image, and over his mark and the number of his name.” The ground of their rejoicing is also recorded. “ All nations shall come and worship before thee; for thy judgments are made manifest.” The mighty arm of God is to be revealed in bringing to naught the powers of evil, and especially all the great enemies over whom they had been victorious. The saints who have undergone the persecution of the beast are represented as rejoicing because the day of its judgment has come. Revelation 15:5-7. Behold, the temple of the tabernacle of the testimony in heaven was opened. After that I looked. The apostle looks again and “ behold, the temple of the tabernacle of the testimony in heaven is opened.” The tabernacle of the testimony was the Holy of Holies. Into it none but the High Priest entered, and he only to make intercession for the forgiveness of sins. It is the type of the Holy of Holies above, the mercy seat in the heavens where our High Priest intercedes for us, and where the smoke of the incense of prayer arises to God. Revelation 15:6. And the seven angels. The angels mentioned in verse 1. Arrayed with precious stone, pure and bright (Revision). Probably precious stones covered their garments like those of the robe of the high priest. They come out of the temple as priests of destruction. Revelation 15:7. And one of the four living creatures. For notes on the Four Living Creatures see chapter 4. As the servant and agent of the Almighty he hands the seven vials of God's wrath to the angels. The Revision has “ bowls” instead of “ vials.” The thought is that in succession seven plagues are to be poured upon the earth. Revelation 15:8. And the temple was filled with smoke... and none was able to enter into the temple until, etc. Does this mean that the heavens are shut against man during this period? Does it mean that no one can enter the true Church until the plagues are poured out? So some have mistakenly maintained. The doors of the kingdom were opened on Pentecost, and will never be closed until the marriage supper of the Lamb. The true meaning is plain. The place of intercession has just been seen. The seven wrath angels came forth. The smoke then fills the temple so that no one can approach the place of intercession. The Greek original says no one, instead of no man. It means that the Divine purpose is fixed; the wrath angels shall pour out their vials, there is no place longer given for intercession to prevent the just judgments of God. The time of intercession has passed by, and the time for judgment has come. “ No one can enter the temple” to the tabernacle of testimony, the place of intercession, to avert these judgments “ till the seven plagues of the seven angels were fulfilled.” "THE BOOK OF " Chapter Fifteen With the main adversaries identified (the dragon, the sea beast, the land beast, and Babylon) and the people of God reassured of ultimate victory (chs. 12-14), the full out-pouring of God's wrath is about to be shown. Chapter fifteen is a "prelude" to the seven bowls of wrath described in the next chapter. We are introduced to seven angels who have the seven last plagues in which the wrath of God is complete (Revelation 15:1). Before the seven angels are given their bowls, however, John sees those victorious over the beast standing on a fiery sea of glass having harps of God. Singing the song of Moses and the song of the Lamb, they praise God for His righteous judgments (Revelation 15:2-4). This scene is reminiscent of the Israelites praising God for their victory over the Egyptians after crossing the Red Sea (cf. Exodus 14:30 to Exodus 15:21). The seven angels with the seven plagues then proceeded out of the temple of the tabernacle of the testimony in heaven, clothed in bright linen and chests girded with gold bands. One of the four living creatures gave them seven golden bowls full of the wrath of God. At that point the temple was filled with smoke from the glory of God and His power, preventing anyone from entering the temple until the seven plagues were completed (Revelation 15:5-8). Perhaps this scene was designed to convey that the time of God's longsuffering was over, and the outpouring of His wrath was the result of fulfilling the covenant He had with His people. God is about to avenge His saints! POINTS TO PONDER * How the stage is set for the final outpouring of God's wrath on the beast and those who follow him * The comforting scene of those victorious over the beast as they praise His righteous judgment OUTLINE I. PRELUDE TO THE SEVEN BOWLS OF WRATH (Revelation 15:1-4) A. A GREAT AND SIGN IN HEAVEN (Revelation 15:1-2)1. John sees seven angels a. Having the seven last plagues b. In which the wrath of God is complete 2. John sees a sea of glass mingled with fire, and a great multitude a. It is those who have the victory over the beast, his image, his mark, and the number of his name b. They are standing on the sea of glass, with harps of God B. SINGING THE SONG OF MOSES AND OF THE LAMB (Revelation 15:3-4)1. The multitude is singing the song of Moses, and the song of the Lamb 2. A song which praises the Lord God Almighty, King of the saints a. For His great and marvelous works b. For the truth and justice of His ways c. For He is worthy of reverence and glory d. And all nations shall come and worship before Him, for the manifestations of His judgments II. SEVEN ANGELS AND SEVEN BOWLS OF WRATH (Revelation 15:5-8) A. THE SEVEN ANGELS (Revelation 15:5-6)1. The temple of the tabernacle of the testimony in heaven is opened 2. Out come the seven angels having the seven plagues a. Clothed in pure bright linen b. Having their chests girded with golden bands B. THE SEVEN GOLDEN BOWLS (Revelation 15:7-8)1. One of the four living creatures gave to the seven angels: a. Seven golden bowls b. Full of the wrath of God who lives forever 2. The temple was filled with smoke a. From the glory of God and from His power b. No one was able to enter the temple until the seven plagues were completed REVIEW 1) What are the main points of this chapter?- Prelude to the seven bowls of wrath (Revelation 15:1-4) - Seven angels and seven bowls of wrath (Revelation 15:5-8) 2) What great and marvelous sign did John see in heaven? (Revelation 15:1)- Seven angels having the seven last plagues, in which the wrath of God is complete 3) Who was standing on a sea of glass mingled with fire? (Revelation 15:2)- Those who have the victory over the beast, his image, mark, and number of his name 4) What were they doing? (Revelation 15:3)- Singing the song of Moses and the song of the Lamb 5) For what were they praising the Lord God Almighty? (Revelation 15:3-4)- His great and marvelous works - His holiness - His just and true ways - The manifestation of His judgments 6) What did John see after these things? (Revelation 15:5-6)- The temple of the tabernacle of the testimony in heaven opened - Out of which came the seven angels with the seven plagues 7) What did one of the four living creatures give to the seven angels? (Revelation 15:7)- Seven golden bowls full of the wrath of God 8) What happened to the temple at that point? (Revelation 15:8)- It was filled with smoke from the glory of God and from His power - Preventing anyone from entering the temple till the seven plagues were completed Questions by E.M. Zerr On Revelation 151. What did John see now? 2. Where was it? 3. Was it small? 4. Was its appearance ordinary? 5. What beings did he see? 6. Tell what they had. 7. Were other plagues to follow? 8. Tell what was in them. 9. How much of God's wrath was there? 10. Tell what object John saw. 11. Of what was it composed"? 12. With what was it mingled? 13. What had the people gotten? 14. Over what creature had they obtained this? 15. Was the beast alone in this defeat? 16. Over what number had they been victorious? 17. Where were they standing? 18. What harps did they have? 19. How did they use them? 20. What two persons were the subject? 21. In what position had the first been to God? 22. What praise did they ascribe to God? 23. How did they describe his ways? 24. Of whom was he King? 25. Who did they announce should be feared? 26. And do what for his name? 27. He only has what quality? 28. What shall all nations do? 29. Where will they do so? 30. What were made manifest? 31. After this what did John do? 32. What building did he behold? 33. Of what tabernacle was this? 34. Where was this opened? 35. Who came into sight? 36. From where did they come? 37. Tell what they had. 38. In what were they clothed? 39. How were they girded? 40. On what part of their person were these? 41. What creature next appeared? 42. What kind of vials did he have? 43. Of what were they full? 44. What is said of God's living? 45. To whom did he give these vials? 46. With what was the temple filled? 47. From whom was this glory? 48. And from what power? 49. What was no man able to do? 50. For how long were they kept out? Revelation 15:1. The preceding chapter describes the vision before John that came down to the day of judgment and to the final assignment of all mankind to their eternal destinations. The present chapter goes back some distance (as the book has done before), and will again take up the judgments of God that were poured out upon the apostate church for her worship of idols and her persecution of the faithful servants of God. Seven angels are seen as a symbol of the completeness of God's system for executing his wrath upon the wicked of the earth. Comments by Foy E. WallaceIntroduction..VI. THE SEVEN ANGELS WITH THE LAST PLAGUES (Chapter 15)With this chapter the successive order of the visional events were resumed, as connected with the end of chapter thirteen, where the prolepsis of chapter fourteen had broken the continuity of the visions by projecting the symbols into the final scenes of the judgments of God executed against the apostate city and the oppressors of the saints. In order to re-establish connection between chapters thirteen and fifteen, observe again that the first beast (of the sea) symbolized the Roman empire, personified in the ruling emperor; and the second beast (of the land) symbolized his Palestinian minions who compelled the inhabitants of Palestine to worship the image of the imperial beast, and caused all who refused to thus receive the mark of the imperial image-worship to be killed. In the course of these visional events the faithful saints were slain, and chapter thirteen ended with the full and complete roll of the martyred saints. The interposed prolepsis of chapter fourteen introduced a vision of the whole martyred number, symbolized by an hundred forty-four thousand "redeemed from the earth," and the visions were projected beyond the intervening chapters to the end. That chapter (14) therefore must be studied as an interlude preview of the final consummation of all events. But chapter fifteen reverted to the vision of events in the order of the sequence and succession that was interrupted at the end of chapter thirteen, thus re-establishing the orderly connection. The contents of chapter fifteen may now be arranged as follows: (1) The sign of the seven angels--Revelation 15:1-2. (2) The song of Moses and the Lamb--Revelation 15:3-4. (3) The temple of the tabernacle of the testimony--Revelation 15:5-8.Verse 1.(1) The sign of the seven angels--Revelation 15:1-2.1. And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues: for in them is filled up the wrath of God--Revelation 15:1. The "sign in heaven" carried the same import as observed in previous comments on other visions and in the Lord's own preview of the destruction of Jerusalem in Matthew 24:31. What was here envisioned in heaven (the sphere of authorities) was carried out on earth (among the inhabitants of Palestine) with special reference to Judah and Jerusalem. The seven angels with the seven vials and plagues formed a visional recapitulation of the seven seals and trumpets of the first series of visions--the difference existed in the central figures of the visions. The first series surrounded Christ, the Lamb; the second series surrounded the church, his Bride. The second series, though repetitive, was also a progressive development of the events in an enlargement of judicial punishments inflicted on the empire-beast. The seven plagues in the hands of the seven angels were contained in seven vials, as mentioned in verse 7, and this chapter had the effect of an introduction to the pouring out of the plagues contained in the vials of the following chapter. In reference to the seven vials, verse 1 stated that in them is filled up the wrath of God, which indicated the fulfillment of time. The function of the seven angels therefore was to execute the seven plagues in the series of cosmic woes to be poured out on the earth--the land of the Jews. The visions of these final plagues, or woes, anticipated the overthrow of apostate Jerusalem, referred to previously as the fall of the harlot Babylon. Later, the same seven angels were seen showing to John the new Jerusalem emerging as the spiritual Jerusalem in contrast with the old apostate Jerusalem. Revelation 15:2. Clear glass and fire are symbols of opposite facts and yet are appropriately used. The verse tells of several persons who had won a victory of a spiritual nature over the forces of Rome. The fire symbolizes their conflicts in which they were victorious, and the clear glass signifies their calmness of mind after the victory. The beast, the image and the mark were all involved in the conflict. The faithful servants resisted the direct attacks of Rome, also avoided imitating her in their lives, and as a consequence had escaped receiving the mark of guilt. Over the number of his name. The man whose number is stated in the text is Nero Caesar. Getting the victory over the number of his name is an indirect way of saying their victory was over Nero. That is significant since he was the emperor who was chief among the heads of Rome that tried to force the Christians to sin. Comments by Foy E. WallaceVerse 2.2. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God--Revelation 15:2. Here was the vision of a crystal sea, with the transparency of glass, signifying that the impending events were soon to be manifest. The mingling of fire in the crystal denoted the consuming judgment of God soon to descend upon the beast and his minions. Standing on the crystal sea were the host of martyrs "that had gotten victory over the beast, and over his image, and over the number of his name . . . having the harps of God," and they sang "the song of Moses, the servant of God, and the song of the Lamb." The reference to the song of Moses indicated that the elements of this vision were formed from the deliverance of Israel and were a comparison with the Red Sea, which swallowed up Pharaoh and his hosts. The saints had "gotten victory" over the emperor-beast as Israel was victorious over Pharaoh; and as Israel sang the triumphant "song of Moses" standing by the sea; so these saints also, standing on the sea, sang "the song of Moses and the Lamb." It was Pharaoh there, and the emperor here; the victorious Israelites there, the triumphant saints here; it was oppressed Israel delivered from Egypt there, the persecuted saints "redeemed from the earth."The reference to the Egyptian Pharaoh in comparison with the Roman emperor was made clear by the mention of "the song of Moses, the servant of God" and "them that had gotten victory over the beast, over his image, and over his mark, and over the number of his name"--the language identifies Pharaoh Rameses and Nero Caesar.The mention of the victorious host having the harps of God, as in chapter fourteen, could not be literal any more than the angels and martyred saints could be physical. The harps here, as in preceding visions, were the symbol of the perfect melodious harmony of the grand symphony of redeemed voices singing. "the song of Moses and the Lamb" in exultant victory, standing on the crystal sea; as Israel in the exodus sang "the song of Moses," standing by the sea. The analogy drawn enforced the relation between the oppression and deliverance of Israel in the Old Testament, and the persecution and victory of the church in the New Testament. The symbols and apocalypses were parallel, and must be so applied. Otherwise the New Testament history of the early oppressions of the church loses force, and, the visions lose meaning, the symbols become enigmatic, the entire book becomes a dilemma, and its apocalyptic events anachronistic. Revelation 15:3. The song of Moses and of the Lamb was especially appropriate. It is to be associated with the four and twenty elders who have been mentioned a number of times. Twelve of them represent the Mosaic system and twelve stand for that under Christ. The song John heard these happy persons singing was about the lawgivers of those great institutions. But while the subject matter of the song was concerning them as the lawgivers, they ascribed the credit to works of God because they are marvelous, and to Christ as a King who is true and just in his ways- Comments by Foy E. WallaceVerse 3.(2) The song of Moses and the Lamb--Revelation 15:3-4.1. Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints --Revelation 15:3. The song of Moses had long been incorporated in the temple services, which the temple worshippers sang in choruses. This visional victory song of the saints, as previously stated, was patterned after the Old Testament exodus song of Moses, led by Miriam; but here the phrase and the Lamb was added--the song of Moses and the Lamb.The rhetoric of the song enhances the supreme excellence and glory of the object of its praise--the Lord God Almighty, and the Lamb of God. The comparison of the irreverent familiarity of present times in addressing God, as if He were on equality with man is an inadvertent profanation. The eulogies of the song are sublime, as should be all prayer to God. The supreme title Lord God Almighty expressed omnipotence; the tribute great and marvellous was exclamatory of matchless majesty; the attributes just and true, were the acknowledgment of submission to His righteous judgment; the coronation name, thou King of saints, included the saints of all ages, hence has been variously translated thou King of the ages; and it ascribed to Him eternal existence and the Sovereign of all saints, through whose power they were freed from the dominion of the imperial beast. Revelation 15:4. The occasion for this great rejoicing is the prospect of judgments that are soon to be inflicted upon the powers of Rome whose hold upon the people has just been broken by the effects of the Reformation. That is why they exclaim about the worthiness of the Lord to be glorified. All nations shall come and worship before thee. Their worship will consist in doing homage to God as the true object of praise, for the light of truth that the Bible shed, on them since it was given back to them. Through that channel of information they have been informed that God's judgments are just. Comments by Foy E. WallaceVerse 4.2. Who shall not fear thee, 0 Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee, for thy judgments are made manifest --Revelation 15:4. The interrogation, "Who shall not fear thee?" was expressive of complete and unalloyed adoration, short of the late irreverent familiarity. The refrain thou only art holy was the superlative holiness inherent only in God. The declaration all nations shall come and worship before thee was promissory of liberation from Roman image idolatry and the freedom of all men to worship God. The judicial declaration for thy judgments are manifest had reference to the meeting out of retributive justice to the oppressors of the saints. The song is a combination of many triumphant expressions of Old Testament psalmody of praise and adoration pertaining to Israel's deliverance from enemy nations and lord of dominion, and again represents a parallel of apocalypses of Old Testament Israel and the New Testament church. Revelation 15:5. This verse has the same significance as Revelation 11:19. Comments by Foy E. WallaceVerse 5. (3) The temple of the tabernacle of the testimony-- Revelation 15:5-8.1. And after that I looked, and behold, the temple of the tabernacle of the testimony was open--Revelation 15:5.The phrase "after these things" referred to the things that occurred after the vision of the exultant song of triumph. The first part of this chapter served to announce the scene which was continued and completed in chapter sixteen. It was after. these preliminary visions of the seven angels that the procession forming the final events began. The reference to the temple of the tabernacle of the testimony in heaven was in comparison with the measuring of the temple in chapter eleven. The picture here portrayed was that of the temple transferred from Jerusalem to heaven and transformed from temporal to spiritual. The vision is based on all that the temple on mount Zion meant to the nation of Israel. "Who are the Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever" (Romans 9:4-5). Thus the tabernacle stood for the most precious things in old covenant history. It was appropriate for the seven angels with the vials of plagues to be poured out on the harlot Jerusalem, ready for destruction, to come from the transformed temple in heaven. Revelation 15:6. Much of what is said and is to happen in many of the chapters to come has been considered before. It will pertain to God's judgments against the corruptions of Rome and for her mistreatment of the faithful servants of Christ. Seven angels were clothed in white linen which means purity and the golden girdles signify the splendor of the place. Comments by Foy E. WallaceVerse 6.2. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles--Revelation 15:6. The attire of the seven angels for the execution of the plagues of judgment was described, as "clothed in pure and white linen" and as having "golden girdles." This linen was not ordinary cloth, but was represented in another figure as "arrayed with precious stone, pure and bright"--they were garments with the composition of solid precious jewels. The golden girdle was like that of the son of man in chapter one. It is the symbolism of the glory and power of the Lord himself, and it signified the unlimited exercise of power to exeaute the will of the Lamb and the judgments of God. Revelation 15:7. It is important to keep constantly in mind that we are studying in a book of symbols or signs. Many of the things John saw in the vision have reference to the severe denunciations that were made in the days of the Reformation. Those statements were sounded into the ears of kings and other leaders of the apostate church. A vial is used in the symbolic picture because it is a vessel out of which something can be poured, and the judgments of God are said to be poured out. That would indicate a large and continuous stream of His judgments. One of the beasts (living creatures) gave the vials to the angels; that was appropriate. The beasts were the saved in the Lord who had been the victims of the rage of the beast of Rome. They had won a victory through faith, and it was fitting that they should have the honor of handing the vials to the angels. Comments by Foy E. WallaceVerse 7.3. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever--Revelation 15:7 . The use of the article the before the four beasts indicated their identity with the creatures mentioned in chapter five. They should not be confused with the sea and land beasts, as applied to the persecutors. The word here has been properly translated creatures, or beings, as in chapter five, which called the signals for the horses and the riders in the visions of persecution. (See comments in chapter 5) The vision of this chapter was the last scene in which the four beings appeared and it was an appropriate representation that these heavenly beings should act as the intermediaries between God and the seven angels of the vials in the role of this scene of plagues. They were special ministers of the Lamb to order the procession of events in imagery of the vials and the plagues. Revelation 15:8. Temple was filled with smoke. This was not the smoke of incense as is sometimes mentioned, for that occurs only when righteous servants are performing worship, and that is not what is going on now. It is the smoke of God's wrath against the corruptions of the beast. Those guilty of the corruptions are under judgment and God is about to execute wrath upon them. It is too late for them to expect mercy from God, hence no one will be permitted to enter the temple to plead for it. Comments by Foy E. WallaceVerse 8.4. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled--Revelation 15:8. The vision of the cloud-filled temple filled with the smoke from the glory of God, and from his power was the symbol of the invisible presence of God. As recorded in Exodus 40:34-35 none could enter the tabernacle during the manifestations of God's presence. So in this vision no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled--that is, until the order of events resulting in the destruction of the old Jerusalem and the old temple had been accomplished, after which the new Jerusalem, and the new temple would be open to all true worshipers; when the tabernacle of God with men would be accessible to all nations of men. But until this succession of events occurred the entrance of the temple was barred, and none could appear in intercession before God to avert the doom of destruction pronounced on Jerusalem, that once "faithful city turned harlot," and the fallen Babylon of apostasy. John T. Hinds Commentary On Revelation 16THE FIRST FIVE PLAGUES Rev_16:2-11 Rev 16:2 ---And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.—This is what John saw in the vision, but what this represents as a symbol is another thing. There is perhaps no part of Revelation for which expositors have offered more different explanations than the seven bowls of God’ s wrath. That they represent punishments and calamities that were to befall the papal hierarchy is generally admitted, but the difficulty comes in trying to fix upon some historical events as the fulfillment of the symbols. If we are not able definitely to locate any event that is a sure fulfillment, we will still know that the symbols have been or will be fulfilled by some such events. The general facts about which there can be no reasonable doubt are these: (1) That a general series of calamities would befall the beast and his devotees that would culminate in his destruction. To misunderstand these or misapply the items will not change this fact. (2) These plagues were to affect directly the man of sin— the apostate church. (3) As they were to accomplish his destruction, they would naturally begin when his power was ready to wane. This would indicate that these plagues would not begin to be poured out till after the 1,260-year period had ended. The record says (Revelation 13:4-5) that authority was given unto the beast to “ continue forty and two months.” These facts are certainly true, and would be suffi­cient for practical purposes, if no effort were made to find any historical fulfillment. A noisome and grievous sore would be a physical malady that is particularly painful and tormenting. These words, doubt­less, are to be understood symbolically— that is, some calamities would fall upon men that would be as disagreeable as the physical plagues mentioned. Surely there would be more calam­ities befall them than just one physical disorder. But what­ever punishments were visited upon them, they would be as tormenting as a burning boil. Those to be thus tormented were men who had the “ mark” and “ image” of the beast. As already learned, this refers to those who have received the doctrines of the apostate church and practice them. See notes on Revelation 13:15-17. Naturally this means that whatever the plagues might indicate, the events would occur in countries predomi­nantly under the influence of Catholicism, either religiously or politically, or both. It should be remembered that this beast power was united so closely in both religious and political forms that each sustained the other and a plague upon one affected the other. As a matter of historical fact the Roman apostate church began the loss of her universal sway over the nations about the time of the French Revolution, A.D. 1789 to 1794. Of all the conflicting views presented by expositors this appears to be the most probable, and is the view of several. Elliott (Vol. Ill, pp. 351-375) gives this application of the plague in detail. Revelation 16:2 ---And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.—This is what John saw in the vision, but what this represents as a symbol is another thing. There is perhaps no part of Revelation for which expositors have offered more different explanations than the seven bowls of God’ s wrath. That they represent punishments and calamities that were to befall the papal hierarchy is generally admitted, but the difficulty comes in trying to fix upon some historical events as the fulfillment of the symbols. If we are not able definitely to locate any event that is a sure fulfillment, we will still know that the symbols have been or will be fulfilled by some such events. The general facts about which there can be no reasonable doubt are these: (1) That a general series of calamities would befall the beast and his devotees that would culminate in his destruction. To misunderstand these or misapply the items will not change this fact. (2) These plagues were to affect directly the man of sin— the apostate church. (3) As they were to accomplish his destruction, they would naturally begin when his power was ready to wane. This would indicate that these plagues would not begin to be poured out till after the 1,260-year period had ended. The record says (13: 4, 5) that authority was given unto the beast to “ continue forty and two months.” These facts are certainly true, and would be suffi­cient for practical purposes, if no effort were made to find any historical fulfillment. See notes on 13: 15-17. Naturally this means that whatever the plagues might indicate, the events would occur in countries predomi­nantly under the influence of Catholicism, either religiously or politically, or both. It should be remembered that this beast power was united so closely in both religious and political forms that each sustained the other and a plague upon one affected the other. As a matter of historical fact the Roman apostate church began the loss of her universal sway over the nations about the time of the French Revolution, A.D. 1789 to 1794. Of all the conflicting views presented by expositors this appears to be the most probable, and is the view of several. Elliott (Vol. Ill, pp. 351-375) gives this application of the plague in detail. France, being a strong Catholic nation, was a suitable place for the events to happen. The Standard History of the World (Vol. VII, p. 3384) thus describes the unhappy state of France in this period: “ During the Reign of Terror, in 1793-94, unhappy France— torn by factions, rent by civil war, invaded by civil enemies, threatened by famine, suffering from bankruptcy, cursed by atheism— presented a picture beyond our powers of descrip­tion.” On page 3386 it is stated that “ infidelity and atheism reigned supreme,” and that the leaders of the Paris Commune declared they intended “ to dethrone the King of heaven as well as the monarchs of the earth.” The national convention decreed “ the abolition of the Christian religion in France and the substitution of the worship of reason instead.” The same authority, same page, thus states the treatment received by the Catholic Church: “ Gobel, the constitutional Bishop of Paris, and several other ecclesiastics were compelled publicly to apostatize from Roman Catholic Christianity and to accept the new worship of rea­son. While the cathedral at Notre Dame was thus profaned by being converted into a temple of atheism, the other Catholic churches were plundered and subjected to every kind of sac­rilege, and the mass vestments and church ornaments and im­plements were carried through the streets in blasphemous pro­cessions.” The same writer says that the Reign of Terror cost the lives of more than a million Frenchmen. If such a moral and reli­gious ulcer in the leading Catholic nation does not fulfill the demands of John’ s symbolic plague, it would be difficult to find anything in history that does. It would be remarkably strange that a situation without a parallel in history for moral and religious corruption should not be made a part of the symbolic imagery depicting the rise and fall of an apostate religion. That the papacy began at that time the downgrade which will ulti­mately end in its destruction is most certainly true; hence, it is the most probable application for the fulfillment of the first plague. Revelation 16:3 ---And the second poured out his bowl into the sea; and it became blood as of a dead man; and every living soul died, even the things that were in the sea.—John saw the second angel pour the contents of his bowl into the sea and it turned to the color of blood, and all living creatures in the sea died. It was not the warm flowing blood of a living being, but the dark coagulated blood of the dead. Very naturally this would destroy everything in the sea or upon the sea. This was only what John saw in the vision; what the symbol represents is the difficult problem the Bible student must try to solve. We have already learned (see preliminary notes on 6: 1-8) that modifying facts sometimes require certain words in a symbol to be taken literally and others figuratively. “ Many waters” (Rev 17: 1) where the harlot sitteth is said in verse 15 to be “ peoples, and multitudes, and nations, and tongues” ; but the book nowhere gives a symbolic meaning for sea. To say it must be given the same meaning as “ waters” in 17: 15 is an assumption without proof. The words “ earth” and “ men” in the first plague (verse 2) are to be taken liter­ally; for, whatever the plague meant, it was to affect people here on earth. That is where they dwell. Some commen­tators have suggested different figurative meanings for the word sea; but, in harmony with the application offered for the first plague, it seems more probable that it is to be understood literally here. The meaning then will be: some great calam­ities would take place upon the sea which would affect the papal nations adversely, and become one of the things that would help to bring about the destruction of the apostate church. This view harmonizes with plain facts of history, even if the word sea should be given some metaphorical meaning. Elliott's commentary (Vol. Ill, pp. 378-380) describes the great naval war between France and England which began in the time of the French Revolution, 1793, and lasted more than twenty years. After naming about a dozen great engagements in which France and her allies lost heavily, Elliott says: “ Altogether in this naval war, from its beginning in 1793 to its end in 1815, it appears from James’ Naval History that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. It is most truly stated by Dr. Keith that the whole history of the world does not present such a period of naval war, destruction, and blood­shed.” Such facts surely would justify the language of the symbol: the sea “ became blood as of a dead man.” Sweeping the navy of papal nations from the sea in such decisive victories is fit­tingly described by the words, “ every living soul died,” of the creatures in the sea. As Mr. Barnes so often says in his com­mentary, if the Spirit had desired to describe these historical facts in symbols, more appropriate language could hardly have been chosen. Regardless of how the plague is to be under­stood, these were heavy blows against those who had the “ mark of the beast.” Revelation 16:4 ---And the third poured out his bowl into the rivers and the fountains of the waters; and it became blood.—It should be remembered that whatever application may be given these sym­bols, the plagues represent events that were to fall upon the beast power as punishments. They would have to be where obedience to papal authority was rendered, and upon the wor­shipers in that system. As in the first two visions, the words “ earth” and “ sea” probably indicate the places where those plagues would be most heavily felt, so here rivers and fountains of waters, doubtless, refer to another place where the third plague would fall. If so, then the events indicated would hap­pen in a section where rivers abounded. The statement that the water became blood as a result shows that the plague is to be understood as referring to destructive wars. Because John saw these visions in regular order does not mean that the events signified by one had to be past before those of another could begin. Events depicted by several may have occurred at the same time in different places. Again we refer to Elliott (Vol. Ill, pp. 382 to 388), who describes another series of wars from 1792-1805 which were fought in the territory of the three rivers, Rhine, Danube, Po, and their tributaries. It must be admitted that these wars were at an appropriate time, and of the right character, to be the ful­fillment of the symbol. If these wars do not fulfill the require­ments of the vision, then something of a similar nature would have to be located at some other time. Nothing seems more probable, and certainly this view does no violence to the symbol. Revelation 16:5 ---And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge:—The expression “ angel of the waters” is not easy of interpretation. That angels were sometimes given power to use or control certain elements is clear from 7: 1; 14: 18. In the text it seems more probable that the angel referred to is the one who poured out the plague upon the waters, the thought being that the angel declared the righteousness of God in the punishments indicated by this plague. They indicated that God is a righteous Judge. Revelation 16:6 ---for they poured out the blood of saints and prophets, and blood hast thou given them to drink: they are worthy.—It is unnecessary to give any detailed account of the persecutions which the papal beast brought upon the true people of God. That this apostate church with her political power did shed the blood of saints we would know from what the angel here says, even if history recorded not a single instance. Since simple Christians and prophets (teachers of the word) had been killed, God allowed those persecutors to be given blood to drink — to suffer terrible bloodshed in the wars indicated. The angel declared that they were worthy— that is, they deserved the punishments they were getting because of their shedding the blood of saints. Revelation 16:7 ---And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.—Under the fifth seal (6: 9-11) the martyrs were seen under the altar and they were crying with a great voice, asking how long till God would avenge their blood on those upon the earth. Here John hears another voice that appears to come from the altar en­dorsing the angel’ s statement that God’ s judgments are true and righteous. All this means that all the punishments indi­cated by these plagues that fell upon the apostate Roman church were a just and righteous retribution for sins against the church Christ established. It also placed the stamp of divine approval upon those who were martyrs for the word of God. Revelation 16:8 ---And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire.—The thing John saw was an angel pouring the contents of a bowl upon the sun which so intensified the heat that men were scorched. In the symbol the word “ sun” is used literally; but in applying the symbol it must be used figuratively, for the reason that men do not live on the sun, as they do upon the earth or sea. Christ is referred to prophetically as “ the sun of righteous­ness.” (Malachi 4:2.) In a dream Joseph saw the sun, moon, and stars bowing to him. This was explained to mean his father, mother, and brethren. (Genesis 37:9-10.) As a symbol the sun represents a leader or prominent man. The simple and natural meaning of the fourth plague is that a great leader with irresistible power would bring great distress and suffering to men that might be likened to the burning rays of a scorching sun. The facts naturally indicate that he would be a military leader, and the sufferings would come through war. According to the view taken of the preceding plagues, this one is probably another result of the French Revolution, and would naturally be expected to follow close after them. The military career of Napoleon Bonaparte came at the exact time to fulfill the requirements of this symbol. He was the most brilliant, successful, and scorching military sun the world had seen. His military talents were first recognized in 1793. After many successful invasions of other nations, he took the government of France into his own hands in 1799, becoming first consul for life. With unlimited power he became a con­stant menace to other nations. “ Never before,” says Elliott (Vol. Ill, p. 391), “ had there been such a subversion of old dynasties, and changes in new ones, in the history of modern Europe.” The nations that felt the scorching effect of his power were dominated by the papal system of religion. Surely no known historical event fits the symbol any better. It would certainly be remarkable if a career that so clearly affected the fortunes of the church would not be a subject to be depicted in a series of prophetic symbols. No other explanation seems as probable. Revelation 16:9 ---And men were scorched with great heat: and they blas­phemed the name of God who hath the power over these plagues; and they repented not to give him glory.—Doubt­less it would be impossible to learn how much suffering and bloodshed occurred in these wars. The natural effect that these calamities would have upon wicked men would be to cause them to blaspheme God for allowing such misfortunes to fall upon them. They would charge that he alone had power to bring them. If they admitted that God had power to bring the plagues, and they were suffering from them, that should have produced repentance, but it did not. This shows that those with the mark of the beast were too fully steeped in false teaching to yield; so they repented not. Revelation 16:10 ---And the fifth poured out his bowl upon the throne of the beast; and his kingdom was darkened;—The preceding plagues were naturally preparatory to this one, which was a direct thrust at the very foundation of the system. The word “ throne” means authority and this bowl was, therefore, intended to' weaken the highest authority in the beast power. As the theory here accepted is that the beast represents the apostate or papal church, we conclude that the beast’ s throne means the authority of the Pope. This plague was greatly to weaken that power, but not to destroy it. That would not occur till the seventh plague had been poured out. The “ man of sin” is not to be destroyed till the Lord comes. (2 Thessalonians 2:3 2 Thessalonians 2:8.) This blow against papal authority would leave the Pope’ s sub­jects in distress and confusion, fittingly represented as spiritual darkness. Revelation 16:10-11 ---and they gnawed their tongues for pain, Revelation 16:11 ---and they blas­phemed the God of heaven because of their pains and their sores; and they repented not of their works.—The words “ pains” and “ sores” seem to refer to the effects of the pre­ceding plagues, indicating that this one only intensified their distress and misery already felt from plagues suffered. Gnaw­ing their tongues signifies great suffering and deep anguish. The plague had the same effect in these particulars as the fourth had. If no fact in history could be found to correspond with this symbol, we would know that something had occurred, and the symbol was true. That events transpired during the French Revolution and soon after it that weakened the power of Rome and strengthened Protestantism is too well known to need reciting. The language naturally implies that the fifth plague was poured out not long after the preceding ones. Elliott (Vol. Ill, pp. 395-408) offers the most plausible ex­planation. Briefly stated, he refers it to the time when the “ Pope’ s temporal authority over the Roman state was abol­ished.” After victories in northern Italy in 1796 and 1797, the French army under Napoleon was rushed toward Rome. The Pope (Pius VI) saved himself with a payment of some thirty million francs, and surrendered a hundred of the finest paintings and statues in the Vatican. But he lost his tem­poral power, was taken away as a prisoner, and soon there­after died. In 1804 Pope Pius VII was summoned to Paris to crown Napoleon as emperor, or rather to give official sanction to his assuming the position. In 1801 Napoleon made an agree­ment with Pius VII by which the Roman Catholic Church was restored as the state religion of France, but Protestant wor­ship was to be allowed. In 1809 Napoleon issued a decree, declaring the Pope’ s temporal authority at an end, but allowed him the Vatican and the position of spiritual head of the church. This intensely exasperated the Pope, who excom­municated Napoleon. The Pope was then taken a prisoner to France, and the states of the church annexed to that em­pire. These facts surely fulfill the demands of the symbol well enough to justify their acceptance as the things meant. The authority of the Roman Pontiff had been both changed and limited. Notwithstanding these sufferings, they repented not, but still worshiped the beast. Peace was restored and the Pope returned to his place in Rome in 1815. The preceding year he issued a proclamation, declaring himself “ God’ s Vicar on Earth.” Soon after his return to Rome he refused tolerance to Protestant worship in France, and issued briefs against Bible societies, declaring the Scriptures themselves, unless accom­panied with papal explanations, to be the gospel of men or the devil rather than of God. (See Elliott, Vol. Ill, pp. 418. 419.) THE SIXTH PLAGUE Rev_16:12-16 Revelation 16:12 ---And the sixth poured out his bowl upon the great river, the river Euphrates; and the water thereof was dried up,—Expositors are divided, in the main, between two views con­cerning the application of this plague, both appearing prob­able. As both harmonize with known facts, and either might have been the thing intended, we should not be dogmatic in our assertions. One view is that it refers to the same world power that was symbolized by the sixth trumpet (Revelation 9:13-19)— the Turkish Empire from which arose Mahometanism. The probability here is in the facts that the Euphrates River is mentioned in both passages and that the “ false prophet,” mentioned in verse 13, presumably is Mahomet, the founder of this false system of religion. Elliott and Barnes both defend this view and give historical events to indicate that Mahom­etanism about A.D. 1820 began a gradual loss of power, sig­nified by the waters of the river Euphrates drying up. Prob­ably the most plausible reason for this view is that such a great religious power as Mahometanism would hardly be left out of a system of symbols designed to portray the destinies of the church over a period when Mahometanism ruled so much of the world. The other theory is that this plague was to affect spiritual Babylon, and this is based upon the supposed fact that the destruction of ancient Babylon furnished the imagery here. The intimation in Jeremiah 51:36 was carried out when Cyrus drained the river Euphrates and entered the city of Babylon through its bed. As Babylon in this book (Revelation 17:3-5) clearly represents the false or harlot church, the drying of the Euphrates may prefigure its gradual decline and final overthrow. In the first few words of this paragraph we have portrayed the coming of the final great struggle between sin and righteousness, error and truth, in which the right will prevail. The time covered is from the early part of the nineteenth century till the coming of Jesus. Revelation 16:12 ---that the way might be made ready for the kings that come from the sunrising.—Again commentators are much at vari­ance about who the kings are and the purpose of their com­ing. The word “ king” sometimes stands for kingdom. (Daniel 7:17 Daniel 7:23.) Possibly it here means the nations east of the Euphrates. If so, the application to the Mahometan races may be correct, in which case the drying of the river may mean the gradual loss of Mahometan power and the consequent coming to the gospel by people in such countries. If applied to papal Rome, the same thing would be true. In either case any weakening of enemies of the truth will lend it strength and lead to final victory. This is a general fact regardless of any special views of the details here mentioned. That we are now in the general trend of events leading to the “ war of the great day of God” is evident from this paragraph, but how long will it be till that day arrives must be left to the infinite wisdom and power of God. Revelation 16:13 ---And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs:—In this vision John saw the sources from which would come the enemies of the truth that will be united against it in the final struggle. They are enemies of the truth now, but will at last unite their forces in some way in a final desperate effort to destroy Chris­tianity. Unclean spirits are in the next verse called “ spirits of demons”— that is, evil spirits. They appeared to John as frogs, for which it is not easy to give a satisfactory reason; hence, no effort will be made here. Naturally unclean spirits would come from an evil source and operate through evil means. The dragon is called the devil (Revelation 12:9) and described as the deceiver of the whole world. Whatever means or agencies are used to propagate evil, the devil is the original source; he oper­ates through them. As the devil’ s first great persecutions against the church came through pagan Rome, the dragon here, doubtless, is a sym­bol for paganism, which may also be called idolatry. This would include any and all nations under the influence of idolatrous teaching. The application of the word “ beast” in this verse depends upon whether or not the “ false prophet” is to be iden­tified as the second beast (Revelation 13:11-13), which we have already decided is papal Rome— the apostate church. If this identity be conceded, then “ beast” in this verse must be something differ­ent from the Roman Church. Apparently nothing is left but to apply it to the political Roman Empire through which papal Rome exercised its power. If so, it would probably be the emblem for any and all corrupt political governments through which Satan can exercise his destructive power against the church. If the “ false prophet’’ may refer to Mahomet and the system of Mahometanism, then the “ beast” in this text would apply to the apostate church. Whatever may be the correct application of the three destructive forces, we are safe in saying that idolatry, corrupt political powers, and false reli­gions in the name of Christ will be the combined forces Satan will use in his last effort to destroy Christianity. Coming from the mouths of the three indicates that these evil forces will be exercised through the teaching of false doctrines. Revelation 16:14 ---for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them to­gether unto the war of the great day of God, the Almighty.—That these false religious powers would claim to perform miracles in support of their teachings is what would naturally be expected. It is plainly prophesied of the apostate church. (Revelation 13:11-13; 2 Thessalonians 2:9-12.) By means of their false doc­trines the nations of the world are to be so corrupted that they will be led to fight against the truth in the last war. When this time comes, which is here called the “ great day of God,” his wrath against evil on this earth will be finished. (Revelation 15:1.) When this time will be is known only to the Father himself. (Matthew 24:36-39.) Revelation 16:15 ---(Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.)— Suddenly or unexpectedly will the time arrive for this final blow— it will be at the coming of the Lord. Paul said “ the day of the Lord so cometh as a thief in the night.” (1 Thessalonians 5:2.) See also Revelation 3:3 Revelation 3:13. To watch for an event means to be constantly prepared for it. Those who are faithful till death (Matthew 24:13; Revelation 2:11) will be happy, for they will not be taken unprepared. To keep his garments is a figurative expression. It probably means that as one who puts off his garments takes the risk of having them lost, leaving him naked, so one who lays aside his righteousness will find himself exposed to shame when the Lord comes. This verse is a parenthetical expression in which saints are warned and exhorted to faithfulness. Revelation 16:16 ---And they gathered them together into the place which is called in Hebrew Har-Magedon.—This verse does not de­scribe the war of the great day of God, but simply mentions the gathering together for it. It is entirely unnecessary to suppose that this language means that all forces of good and evil will meet at any one place to engage in a physical warfare. This is symbolic language and only indicates that in the final struggle the forces of good will prevail. At his coming Jesus will slay “ with the breath of his mouth” the man of sin (2 Thessalonians 2:8), but how many or what means he will use is not revealed. He will only have to speak the word and events will transpire. This verse mentions Har-Magedon as the place where this battle will be fought, but this is clearly a symbolic use of the term just as the final abode of the lost is called Gehenna, which literally means a valley east of Jerusalem where refuse was continually burned. Symbolically, it stands for torment and lamentation. It cannot mean that all the lost will dwell in that little place, but they will endure a continual punishment that is fitly represented by the perpetual burning in the literal Gehenna. In like manner Har-Magedon, referring to a fa­mous battlefield where decisive victories were lost and won, figuratively describes the last decisive victory over the power of evil. The name means the mountain of Megiddo, but the battles were doubtless fought in the valley near that mountain. (2 Chronicles 35:22.) There Deborah and Barak defeated Sisera and his army (Judges 5:19), and Josiah was slain (2 Kings 23:29-30.) It was also referred to as a place of great mourning. (Zechariah 12:11.) Being such a noted place of Jewish wars, it becomes, like Marathon or Waterloo, emblem­atic of any decisive battlefield; hence, appropriately represents Satan’ s final defeat in whatever way that battle may be fought.THE SEVENTH PLAGUE— THE END OF TIMERev_16:17-21 Rev 16:17 ---And the seventh poured out his bowl upon the air;—Other bowls were poured out upon the earth, sea, rivers, and sun. This one upon the air may be designed to show that by affecting all major parts of the material universe the complete and final overthrow of wickedness is indicated by the plagues. In Ephesians 2:2 Satan is represented as the “ prince of the powers of the air.” From this some expositors conclude that Satan’ s defeat is the thing specifically meant. That idea, of course, is included in the other view. At any rate, this plague briefly describes the final struggle, and therefore brings the end of time. This is clearly indicated by the expression, “ It is done,” and the announcement in 15: 1 that the seven plagues will finish the wrath of God. The language of the paragraph harmonizes with this thought. Revelation 16:18 ---and there came forth a great voice out of the temple, from the throne, saying, It is done:— This voice which John heard coming out of the temple and from the throne shows that it was God announcing the time of the end. It was so certain to occur that it was announced as if already done. This is an example of the past being used prophetically for the future. See Romans 4:17. 1. Revelation 16:18 ---and there were lightnings, and voices, and thunders; and there was a great earthquake, such as was not since there were men upon the earth, so great an earthquake, so mighty.—After the great voice announced “ it is done,” John heard voices, thunders, and the rumblings of the earthquake which, he said, would be greater than any that had ever been before. The scene was lighted up with the flashes of lightnings. Such a commotion of natural elements would fittingly indicate the end of the material world, and symbolize the destruction of that part of the religious world under the control of Satan. The end of the world could hardly be described in more force­ful words. The scene will be one to strike terror to all wicked hearts. Revelation 16:19 ---And the great city was divided into three parts, and the cities of the nations fell: and Babylon the great was re­membered in the sight of God, to give unto her the cup of the wine of the fierceness of his wrath.—Babylon being men­tioned in the latter part of the verse indicates that the “ great city” refers to Babylon. John saw, in the vision, the city divided into three parts. Since the symbol refers to the end of the world, and consequently the destruction of spiritual Baby­lon also, then the three-part division of the city could hardly signify anything more than the complete destruction of the papal church, the number three indicating fullness. With this view the cities of the nations would mean all lesser religious bodies that help to make up the sum total of false doctrines. They, too, will come to an end. Ancient Babylon persecuted God’ s people and in turn was destroyed; so spiritual Babylon has persecuted God’ s church since the apostasy arose and must be destroyed. God’ s fierce wrath must in due time be poured out upon her. Revelation 16:20 ---And every island fled away, and the mountains were not found.—This is but a part of the picture which John saw, and graphically portrays another feature of the final change at the end of time. Revelation 16:21 ---And great hail, every stone about the weight of a talent, cometh down out of heaven upon men:—This may be said in allusion to one of the plagues in Egypt. (Exodus 9:22-26.) This indicates that the distress and torment of that day will be terrible. Hail of such size would produce great sufferings, and be terrifying in the extreme. Such undoubtedly will be the case when the awful scenes of the day of God’ s wrath appear. Revelation 16:21 ---and men blasphemed God because of the plague of the hail; for the plague thereof is exceeding great.—The wailing and blaspheming of the wicked at the judgment will do no good; it will be too late to reform and serve God. This chapter gives this summary statement of a succession of judgments upon wickedness in general, and the apostate papal church in partic­ular. The false religions have been weakened by the earlier plagues, but the final overthrow, briefly depicted in the para­graph, will occur at the coming of the Lord. That which has been but barely hinted at here will be more fully described in the following chapters. Verse 1 Revelation Chapter Sixteen This is the famed chapter of the bowls; and what we have here is a "free adaptation, with modifications and amplifications,"[1] of the series of trumpet judgments depicted in Revelation 8 and Revelation 9, which "the prophet wishes to emphasize by recapitulation."[2] "These bowls are final but not complete."[3] God's saints are not harmed by them. What they represent is the total corruption of earth's environment, not the physical environment which is here used as a symbol, but the moral, intellectual, religious, and spiritual environment. This perversion of the moral and cultural world of mankind will be the final culmination of evil upon the earth, presenting the true saints of God with their final and most effective challenge. It is the literalism of scholars, quite unconsciously in many, it seems, that totally dismantles the efforts of some to understand this marvelous chapter. "These plagues cannot be interpreted in a literal sense."[4] "It is difficult indeed to believe that any such happenings as these would take place in history."[5] Some who see this, however, fail utterly to come up with an answer as to just what is symbolized. For example, Pieters, who enthusiastically accepted the principle that "literalism here is hopeless,"[6] " did not even hazard a guess as to what the various bowl symbols mean, declaring that, "The true interpretation has not been found, and probably cannot be found."[7] Roberson, another highly respected scholar, speaking of interpreting these bowls, wrote, "It may be that no attempt to do so will ever be successful."[8] Such views are a little embarrassing to this writer who confidently believes that a valid understanding of what is symbolized by the bowls can be presented, an interpretation that is both logical and fully in harmony with what the rest of the New Testament teaches. This will be spelled out below. These seven bowls are poured out, if not simultaneously, then nearly so; because, as Beckwith noted, "The pains and sores of Rev 16:11 (in the fifth bowl) refer to the first plague,"[9] thus showing that the plagues were operating co-extensively. We might refer to all seven bowls as ""Satan's Propaganda Apparatus." But does not God send this? Of course. It is the divine judicial hardening of mankind due to sin and rebellion against God which is undoubtedly in view here, as several very discerning scholars have observed. "This means that the great and final interdiction of God has come."[10] Exactly the same hardening is here which Paul discussed inRomans 1:24,26,28. "God gave them up." This means that God darkened their minds, hardened their hearts and delivered them over to the devices of Satan whom they preferred to serve. It is impossible to understand this chapter without due attention to God's hardening of the entire pre-Christian world, because this chapter is a prophecy of exactly the same thing happening again before the Second Coming of Christ. That is the reason that the ominous shadow of the plagues of Egypt falls over these bowls, as so many have pointed out. See discussion of, "When God Gives Men Up," my Commentary on Romans, pp. 38-51, and "The Hardening of Israel," and also at pp. 392-395. The principle that God does what he allows and requires fully hardened people to do is clear. A good New Testament example is the command of Jesus to Judas, ""Get on at once with the betrayal" (John 13:27, a paraphrase). Thus, these bowls are actually the culmination of human wickedness; but they are also, in a very real sense, the judgments of God upon the incorrigibly evil. Wicked men, hardened finally by God himself, due to their obduracy and rebellion, at last "receive in themselves that recompense of their error which was due" (Romans 1:27). When God at last allows sinful man to walk fully and unrestrained in the evil ways he has chosen, the total pollution of the moral, intellectual, spiritual, and religious environment will happen again, just like it did in the case of the pre-Christian Gentiles; and that ultimate hardening of all mankind is the dreadful eventuality symbolized by these seven bowls. The repeated mention in Revelation 16:9 Revelation 16:11 Revelation 16:21 of the absolute refusal of people to repent proves this view to be correct. The chapter deals with the final and ultimate hardening of the human race. [1] James Moffatt. Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 446. [2] Ibid. [3] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 190. [4] R. C. H. Lenski. The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House. 1943), p. 463. [5] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press. 1975), p. 154. [6] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 243. [7] Ibid., p. 244. [8] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 118. [9] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 681. [10] W. A. Criswell, Expository Sermons on Revelation in IV Vols. (Grand Rapids, Michigan: Zondervan Publishing House, 1962), III, p. 174. And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth. (Revelation 16:1) Go ye, and pour out ... In the chapter introduction, it was noted that these seven bowls are poured out quickly and almost simultaneously. Criswell commented on this: The Greek indicates that these come one after the other in rapid succession. Just like that! When the judgment (or hardening) finally comes, it comes in a hurry.[11]Some interpreters apply these to the destruction of Rome, as Summers, for example, who saw them as, "The swiftly executed wrath of God ... on the Roman Empire";[12] but whatever fulfillment occurred in that does not mitigate against the application of them in a much more extensive frame of reference to the final judicial hardening of the entire race of man. The fact of the totality of these judgments (all instead of merely one third, as in the trumpets) forbids our limitation of it to pagan Rome alone. What happened in the fall of Rome is a preview of what is yet to happen, or may indeed be in the process of happening now. Furthermore, there have been many fulfillments of this historically, Pharaoh being the great Old Testament example of it; and all such occurrences are types of these seven bowls of wrath which are the final, ultimate, and "last" manifestation of the same phenomenon. Many have associated these bowls of wrath, and for very good reasons, with the French Revolution. [11] Ibid. [12] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 186. Verse 2 And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.And the first went and poured out ... The word for "sore" is "the same as that used to describe the boils and sores in the plagues of Egypt (Exodus 9:8-11)."[13] Moffatt translated it as a "noisome and painful ulcer."[14] "Noisome," of course, means "stinking." Before taking up the meaning of this, note that this plague fell only upon those identified with the beast. Upon the men that had the mark of the beast ... "These evils (the bow]s) do not affect other men (the Christians)."[15] A mandatory deduction here is that no literal destruction of the land is meant. But what is meant? The earth itself, its populations out of which the land-beast arose, will become one vast propaganda factory advancing the teachings of the devil, with the result that all kinds of "stinking ulcers" shall spring up all over the world. Within a few blocks of where this is written, there are a dozen of them, as proclaimed by their gaudy neon signs: "Totally Nude Girls," "Adult Theater XXX Movies," "Bottoms Up Club," "Sylvia Sin's Lounge," etc. If anyone does not believe such places are "stinking ulcers," let him ask the police of any great city. Tragically, there is no way to stop the pornographic, liquor, prostitution, and perversion palaces which today fill half the world. An angel of the wrath of God has poured out his bowl upon the earth, not upon a third of it, but upon all of it. Scholars who think they can get rid of this prophecy by limiting it to ancient pagan Rome, or by dismissing it as, "merely a retelling of the sixth Egyptian plague of boils,"[16] need to read it again. The things mentioned above are merely the tip of the iceberg. The printing and publication industries of the world are glutted with vicious, anti-God, atheistic, subversive, immoral, and destructive propaganda of every evil kind. Every grocery store has its magazine section devoted to the secularization and corruption of humanity. The movies and entertainment business have so far been corrupted that there is hardly any market for decent and helpful material. Likewise, the art, and even the music of the world, have been lowered to a level of jungle rhythm, guttural screaming, and the mouthing of obscenities. The art forms of our day betray a ruptured, fractured, and broken culture. All over the world, evil religious cults are springing up. What are these but more "stinking ulcers"? Recently, in Houston, "The Church of Atheism" was unveiled. Satan has so perverted the laws and opinions of mankind that such monstrosities are endowed with all of the rights and privileges that should belong to righteousness and truth. The bitter delusions of Marxism are being peddled all over the earth by means of every device of propaganda and subversion ever invented by Satan. But why go on? It would take a library to describe what is meant by the bowl of the wrath of God being poured out upon the earth. How about all those learned men who see nothing here except some ancient historical event? We do not offer this interpretation as meaning that "the end of time is upon us" or that the final judicial hardening of the race of mankind has already occurred. Nor, are the things we have pointed out intended as an affirmation, for it is not true, that all art, music, literature, publications, entertainment, etc., are evil. Thanks to the God of heaven through Christ, there are still many wonderful, beautiful, and uplifting things available in every one of these fields; and it could be that the complete fulfillment of this prophecy lies yet a great distance into the future, or that the things we have understood as pertaining to the whole world could be merely the astounding perversions that mark the decline of our own isolated culture in America. Therefore, we make no claim whatever that this bowl of wrath, or any of the others, is totally fulfilled by the aberrations noted. However, our interpretation is that the bowls of wrath mean exactly the type of moral and spiritual pollution of the total human environment that we have attempted to point out. It is not merely that lust, vulgarity, pornography, violence, perversion, and obscenity are present in our culture. They have always been present in greater or lesser extent in every culture. What is alarming today is the toleration, acceptance, and justification of such things, even to the extent of their being advocated and encouraged by and political institutions; and that is what signals a frightening new aspect of such wickedness today. It could be later than we think. The festering, malignant, noisome ulcers which are breaking out over the earth are represented as hurting the worshippers of the beast, the followers of Satan. How is this true? The parasitic and destructive nature of all satanic "sores" causes them to hurt all kinds of legitimate and constructive endeavors. The "stinking ulcer" of the late Jim Jones' Communist Camp in Guyana literally destroyed everyone connected with it. Look what communism has done all over the world. In the interpretation of this first bowl, we have also, in part, the interpretation of all seven, for they are concurrent, intermingled, mutually supported; and each one is but a part of the total corruption of mankind's moral and spiritual environment. [13] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 126. [14] James Moffatt, op. cit., p. 446. [15] Leon Morris, Tyndale New Testament Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 193. [16] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 481. Verse 3 And the second poured out his bowl into the sea, and it became blood as of a dead man; and every living soul died, even the things that were in the sea.And the second poured out his bowl into the sea ... This sea was the origin of the sea-beast described earlier, which was nothing other than the teeming populations of the earth. The earth of the first bowl and the sea of this bowl are therefore identical, their mention separately being due to the nature of the figure. The figure is the total physical environment (which necessarily includes the sea) symbolical in this vision of the moral, intellectual, and spiritual environment of mankind. And it became blood as the blood of a dead man ... It is clearly the whole of earth's people who are meant in all this. "Souls" do not literally live "in the sea." The figure here is an ocean completely turned into rotting, stinking blood; but, "When the entire sea is stinking blood, what about the land which it surrounds?"[17] It is clearly the physical environment that is ruined in the figure; therefore, we look to the spiritual environment for the fulfillment. When man himself as a factor in his environment becomes popularly and generally devoted to selfishness, greed, lust, violence, and every form of evil, when the "in thing" for the vast majority is indulgence in sex, homosexuality, blasphemy, drunkenness, corruption, hatred, and irreligion, the human race itself becomes a "dead sea." Thus, this bowl is merely another and extended phase of the first. We shall note some of the types of corruptions indicated. The universities and schools have taken up the task of preaching Satan's lies, such as evolution, which leads undeniably to the conclusion that man is merely an animal with no more cosmic value than a worm or a rat. What has this done for the human moral and spiritual environment? Besides this, there are a thousand other evil postulations which are being swallowed, advocated and taught almost universally in our culture today, such as humanism, the self-sufficiency of man, the lie that his favorite sins of adultery, drunkenness, homosexuality, criminality, etc., are in no sense sins at all, but merely diseases which society is obligated to pay for and treat! Another lie is that man is not morally responsible for what he does, that society owes every man a good living with all of the conveniences and luxuries thrown in, that man is essentially good, that he is thoroughly capable of solving all of his problems, etc., etc. The great theological seminaries devoted unreservedly to the destruction of the Bible; the churches that ordain homosexuals, adulterers, and even atheists to their pulpits, and contradict the Scriptures in practically all that they either do or teach; the "love cult" that robs God of any other prerogative except that of loving us wicked sinners (what else is God for?) ... these are just a few of the evidences of man's intellectual environment having been polluted. An angel of God has poured out the bowl of his wrath upon the sea! ENDNOTE: [17] R. C. H. Lenski, op. cit., p. 467. Verse 4 And the third poured out his bowl into the rivers and the fountains of waters; and it became blood.And the third poured out his bowl ... The figurative nature of this is evident in the truth that with both the sea and the land already ruined, there would have been no need to bother with the rivers and fountains. What can be meant? A vast number of earth's great cities are located upon the rivers; and just as the rivers move downward to the sea, so the influences of earth's great cities flow downward from them into all mankind. We interpret the blight upon the rivers and fountains as the ultimate blight upon the urban civilizations of the world which will change the influences descending from those great cities into blood. People cannot worship self and sensuality without degrading, at last, their joys, recreations, and all creative activity and reducing them to lower and lower levels. "When the public taste grows corrupt, the literature, for example, will become so."[18]Are not all of earth's great cities today in trouble as never before? The proliferation in many of them of a vast army of the incompetent, idle, non-productive dependents upon the public charity, the erosion of authority by the rapacious greed of godless labor unions controlled by thieving, looting bosses in league with the underworld, the spread of lawlessness, official corruption, fiscal irresponsibility, and the encroaching malignant godlessness that has spread terror like a fog over every one of them ... such things appear to have crossed a boundary between what can be contained, corrected, and reduced, and to have become a demonic engine running away. As to which it is now, we do not pretend to know; but this prophecy reveals what it will be like when the angel of the wrath of god pours his bowl upon the rivers and fountains. There are today coming out of earth's cities influences which spiritually are the blood of dead men. See comment onRevelation 11:13, above, in which the fall of urban civilization is a forerunner of the final judgment. In this context, Lenski spoke of the contamination of "such things as marriage, political science, public morals, and good taste being rivers and springs turned into blood."[19] These are only a few examples of many that could be cited. [18] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 607. [19] R. C. H. Lenski, op. cit., p. 469. Verse 5 And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge:And I heard the angel of the waters ... It is probably a mistake to tie this reference in with the extensive angelology of the Jews. What is probably meant is merely the angel who had poured out the bowl of wrath on the waters. Righteous art thou, who art and who wast ... We might have expected the phrase "and who is to come" until it is remembered that this vision reveals the state of things when the coming of Christ has already begun. Thou Holy One, because thou didst thus judge ... This with the next two verses is a kind of parenthesis to show that such terrible judgments are in no sense to be construed as unbecoming or out of character in the one true and living God who gave his Son for our redemption. No! These judgments are exactly what the God of love should do. "The pouring out of the bowls is not a series of arbitrary actions, but a solemn judgment."[20] When people are fully determined and have decided that they will not obey God, nothing could be more just and honorable on the part of the Father than to turn them loose, give them up, harden their hearts, and deliver them completely into the hands of the devil whom they have chosen to obey. That is exactly the state of the situation prophesied here. ENDNOTE: [20] Leon Morris, op. cit., p. 194. Verse 6 for they poured out the blood of saints and prophets, and blood hast thou given them to drink: they are worthy.For they poured out the blood of saints ... Violence has a way of destroying itself through the operation of the divine law of retribution. Where were the saints and prophets of God murdered? Almost without exception, they were murdered in earth's great cities, indicating that we are on the right track in our interpretation of the rivers and fountains. God will reward ruthless, barbarous, violent cultures with a liberal dose of their own medicine. They shed innocent blood; very well, God will give them blood to drink. For they are worthy ... This carries the meaning that wicked, hardened men fully deserve the divine sentence of wrath being executed upon them. Conspicuous in the present day is the blurred sense of justice. There are many now who do not believe that anyone is worthy of punishment, no matter what were their crimes. The "Reign of Terror" in Paris during the French Revolution was brought about primarily from the reluctance or outright refusal of legitimate authority to punish criminals. "Had Louis XVI been the tyrant that the extremists accused him of being, there would have been no Revolution."[21] "France had a revolution because she tolerated and invited every conceivable kind of dissension,"[22] even that of the mob murder of duly elected assemblymen of the central government! A society that is incapable of taking care of its Murats will inevitably perish. [21] Stanley Loomis, Paris in Terror (Philadelphia and New York: The J. S. Lippincott Company, 1964), p. 102. [22] Ibid. Verse 7 And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.A voice from the altar ... In connection with that altar, we remember the prayers of the martyrs for the execution of God's judgment upon the wicked, and these bowls of wrath are the answer of those prayers. True and righteous are thy judgments ... It is startling to find some commentators of the opinion that the profound condemnations and punishments of this chapter are "unworthy of the kind of God revealed in the New Testament." Our own view is that such sentiments are unworthy of Christian commentators. People are not wiser than God, a delusion which these visions were designed to correct! Note, also, that these awful punishments of a world gone berserk in its rebellion against God are not capricious reactions of a peevish God who is annoyed with human "mistakes." Ah no! These are the just retributions which the wicked bring upon themselves. The only way in which such wicked men can be contained and corrected by God is in removing the restraints, giving them up (Romans 1:24 Romans 1:26 Romans 1:28), and throwing the derail switch at the head of the canyon. Verse 8 And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire.And the fourth poured out his bowl upon the sun ... Can there be any doubt now, that the total physical environment of the earth is the figure here? What is the specific analogy? The sun in the physical realm is "the light of the world," even as Christ and his truth are the true spiritual light of people (John 1:9). When that which should be light is so polluted that it will only scorch and burn with fire, then the bowl of the wrath of God has been poured upon the sun. How ridiculous must be accounted any physical, literal interpretation of this. Lactantius thought that: God will cause the sun to stand still for three days so that it (the earth) will catch on fire; whereupon the impious and hostile people of earth will suffer by excessive heat and burning.[23]"This fourth bowl has no parallel in the Egyptian plagues,"[24] which certainly stops the writers who cannot find anything in this series except those plagues. Although there are certainly overtones and resemblances here and there to the plagues of Egypt, this vision is distinctly John's. "Strange how little commentators venture to say with regard to this bowl!"[25]All of these bowls are represented as destroying, not merely injuring, the physical environment. Any one of them would have been sufficient to that purpose, but the absolute corruption and ruination of all of it are made overwhelming by the seven bowls. That the physical environment is not meant is made evident in the promise of Gen 8:22, to the effect that the ordered seasons of day and night, summer and winter, seedtime and harvest shall not cease while the earth remains. We cannot believe that anything in this prophecy contradicts that promise. And it was given unto it ... The sentence of judicial hardening is inherent in this. That the very light which should illuminate human life should be changed into scorching destruction denotes a condition mentioned by Jesus, "If therefore the light that is in thee be darkness, how great is that darkness" (Matthew 6:23). What does this mean? It means that institutions of learning, and even churches and religious organizations, are teaching: evolution, humanism, communism, libertinism, a new morality, atheism, and a host of other lies. It means that churches are preaching the philosophies of men, the commandments of men, the prejudices of men, and the traditions of men instead of the word of God. It means that the prophetic voice of the Scriptures no longer disturbs what few church-goers are left, the great worldwide mission of saving souls having been replaced by "social programs," endowing the church with her new status of carrying the bedpan for the sick society, instead of proclaiming the true light of the fire of God's word to a wicked world. Thank God, this picture is by no means true of all, but it is sufficiently true to raise the question of whether or not the angel of God has poured the bowl of heavenly wrath upon the sun. The general apostasy of Christianity is almost certainly indicated by this. Instead of being lamp-bearers of the true light, many are instead merely waving the smoking torches of human wisdom. [23] Lactantius, Of the Manner in Which the Persecutors Died, Divine Institutes, The Ante-Nicene Fathers (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), VII, 26. [24] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 204. [25] R. C. H. Lenski, op. cit., p. 471. Verse 9 And men were scorched with great heat: and they blasphemed the name of God who hath power over these plagues; and they repented not to give him glory.And they were scorched with great heat ... The wars, revolutions, social unrest, bitterness and frustrations of our present times may only be a token of what is indicated by this. The less true light possessed by people from the word of God, the more they are scorched and burned by the fires of evil. They blasphemed ... they repented not ... Eller and several others viewed this and a similar statement inRevelation 16:11 as, "a possible reference to the possibility of repentance";[26] but the more likely view is that it is intended for us to see by the final and terminal nature of these judgments that, "Not for one moment did these men think of repenting."[27][26] Vernard Eller, The Most Revealing Book of the Bible (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 148. [27] R. C. H. Lenski, op. cit., p. 473. Verse 10 And the fifth poured out his bowl upon the throne of the beast; and his kingdom was darkened; and they gnawed their tongues for pain,And the fifth poured out his bowl upon the throne of the beast ... The kingdom of the world, marshaled by Satan against God and his truth, is the object of this judgment, particularly irreligious, atheistic, humanistic states. "This throne of the beast may aptly apply to the Roman Empire in John's day, but its position varies at different times. Wherever the world-power is worshipped, there the beast has his throne."[28] This prophesies the corruption of human governments into instruments of suppression, persecution, and destruction of God's truth in Christ. Russia is an excellent example from our own times of what Rome was in John's. This pouring out of the bowl upon the kingdom of the beast prophesies that the brutal godless governments faced by the first Christians will reappear at the end, or near the end-time. It should not be overlooked that the hardening of the pre-Christian Gentile nations is again to take place when "the times of the Gentiles" is fulfilled (Luke 21:24). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 16:2. Noisome and grievous indicates something extremely objectionable and damaging. It should be remarked that the judgments against the wicked leaders in the corrupt institution were suffered immediately. They felt it through the humiliation of seeing their places of evil rulership brought down through the effects of the Reformation. But this was destined to be only a foretaste of the final judgment that will be pronounced upon them at the last day. The mark and image of the beast have been explained at Revelation 13:14. Comments by Foy E. WallaceVerse 2.2. The subjects of the plagues were the adherents of the Roman empire in Palestine; and the judgments which commenced with verse two were commensurate with the Roman beasts and the worshipers of his image who were the recipients of his mark.The significance of the seven plagues may now be summarized as follows: (1) The noisome sore upon the adherents of the imperial beast: "And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image"--Revelation 16:2. The object of this first plague was the people in Judea and other provinces of Palestine who had submitted to the imperial decree of the emperor of idolatry in the form of his image-worship, which was the mark of the beast. The effect of this plague was signified by a noxious malodorous sore, a stench in the nostrils, the symbol of the civic posion of idolatry; and it was grievous as a spiritual contagion, being inimical to the ultimate degree to Christianity. In this role the emperor was the veritable embodiment of the antichrist of 1 John 2:18 and 1 John 4:3 and 2 John 1:7. The mention of "the last time" by John in this connection was comparable to Paul's "present distress" 1 Corinthians 7:1-40, and similar allusions in other epistles in the same sort of reference to the grievous times connected with the end of Jerusalem and of the Jewish state. Revelation 16:3. Blood of a dead man. When a man dies his blood dies with him and becomes poisonous. That which would come in contact with it would be killed. The blood of Christ was dead when it was poured out, hence it will kill the sins of the world if brought into contact with them. (See 1 John 1:7.) Comments by Foy E. WallaceVerse 3.3. The plagues followed the pattern of the experiences of the Israelites in Egypt, as indicated in verses three through four; and Pharaoh Rameses, the oppressor of Israel, parallels Nero Caesar, the imperial persecutor of the church. It again presented the comparison of the old testament and new testament people of God--Israel and the Church. (2) The sea of dead blood which putrified the society of imperial idolatry: "And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea."--Revelation 16:3.In accordance with the definitions of the symbols in the first section, the sea represented society in various descriptions- tossed and troubled, or placid and peaceful. Here the sea became as the blood of a dead man--signifying the complete dissolution of the emperor-beast and his subject. Revelation 16:4. The mention of the earth and other parts of the creation are to represent them as symbols, denoting the completeness of God's judgments against evil men. That is why rivers and water fountains are named in this verse. Comments by Foy E. WallaceVerse 4.(3) The conversion of the rivers and fountains of waters into blood: "And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood" --Revelation 16:4.The pollution of the fountains and streams of water resulted in epidemics of deadly disease. The sickening figure of the total contamination of the streams of water by the effluence of blood was symbolic of retribution for the blood of the martyrs. In Revelation 6:10 the souls under the altar of martyrdom cried: How long, 0 Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? This plague symbol was the answer to the martyr-cry. It was the squaring of the account in this symbolic retribution of blood, the avenging of the martyrs. And verse six so declares: For they have shed the blood of the saints and prophets, and thou hast given them blood to drink; for they are worthy. The statement "for they are worthy" means that they deserved the recompense of blood for the blood they had shed. A similar pronouncement of judgment upon apostate Jerusalem was made by Jesus in Matthew 23:37 : "0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"The plague meant that they were figuratively made to drink the blood which they had made to flow from the mass murder of the saints. Revelation 16:5. Angel of the waters is the one in the preceding verse. These angels form a unit (seven) and hence any principle held by one goes for all of them. The angel commended the action of the Lord for the righteous judgments inflicted upon the servants of the beast. Art, and vast and shalt be is the same as saying that God had no beginning and will have no end. Such a Being cannot do wrong hence his judgments against His enemies are bound to be just. Revelation 16:6. The first part of this verse is literal, for the agencies of both Pagan and Papal Rome caused many righteous servants of God to shed their blood. Given them blood to drink is figurative and refers to the legal executions imposed on the wicked. Comments by Foy E. WallaceVerses 5-6.4. Each apocalypse had a separate attending angel in the superintendence of the scene enacted, and each angel personified the vision he represented, as verses five to six exemplify, in the angels of waters of the sea, and of the altar of the martyrs; in each symbol the one represents the other. Revelation 16:7. This angel repeated the same commendation of God's judgments that was expressed by the one in verses 5 and 6. Comments by Foy E. WallaceVerse 7.5. The angel of the altar in verse seven reverted to the altar of martyrs in Revelation 6:9-10 and was in the role of sending the judgment which the martyrs petitioned, and of satisfying their avenging cry. Revelation 16:8. The sun is a part of the creation which was commented upon at verse 4. It is specified in the present group of symbols because of the particular item it contributes to the welfare of humanity when it is used normally. It is the source of light and heat without which man could not live. But it is now used as a symbol of torment of fire by increasing the volume of the rays upon men. In Malachi 2:2 the Lord was making threats against some of His ancient people for their wickedness in which he says "I will curse your blessing." The thought is similar to the one of our verse. The sun is normally a blessing to the people of the earth, but it is used as a symbol of cursing. Comments by Foy E. WallaceVerse 8.(4) The smitten sun that scorched blasphemous men with fire: "And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire"--Revelation 16:8.This plague was the symbol of the punishment inflicted on the persecutors who had blasphemed God in the assumption of the powers and prerogatives of God by compelling the worship of the emperor's image; and had thus branded the mark in the hands and on the foreheads of all who bowed in submission. This symbol portended the end of the activities of the emperor and his colleagues. Revelation 16:9. The intense heat caused men to blaspheme the name of God because of their suffering; that was because they recognized Him as being the cause of the affliction. But the very motive that caused them to blaspheme Him, should have had the effect of making them repent, for they must have known that a Being who can bring such tremendous revolutions in the universe is worthy to be feared and served. Comments by Foy E. WallaceNone Revelation 16:10. The seat of the beast means his throne or headquarters. The darkness is figurative and refers to some confusion or disarrangement of the affairs of the government. To gnaw the tongues for pain would be a natural or literal performance, but it is another one of the many symbols used in this book, and represents the intense disappointment and humiliation of the leaders in Rome when they see their structure of oppressive power tumbling about them. Comments by Foy E. WallaceVerse 10.6. The power of the persecution was represented as broken in verse ten, when the fifth angel poured out his vial upon the throne of the beast--the seat of authority for action in Palestine, which came from the emperor. The kingdom of the beast was full of darkness in Palestine. The same metaphor was used by Isaiah (Isaiah 13:10) to describe the fall of ancient Babylon; and Jesus adopted the same figure of speech (Matthew 24:29) in foretelling the darkness that settled over the Jewish state in the fall of Jerusalem. The same use of the symbol was made here in verse ten.(5) The vial of wrath poured upon the seat of the beast that darkened his kingdom: "And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain" -Revelation 16:10. The king of the kingdom mentioned in this verse must be identified with the great red dragon of Rev 12:9, personified as the devil and Satan.The seat of the beast here was on the same principle of Satan's seat, or throne, in Pergamos; mentioned in Revelation 2:13. It referred to his base of operations through his imperial agents. His kingdom was darkened by the exposure of the deceptions of his lying wonders, which resulted in his ignominious end. The subjects of this Satanic beast, who repented not of their deeds of idolatrous worship of the emperor-image, by which they blasphemed the God of heaven, suffered the same consequences. Revelation 16:11. This is similar to verse 9 and shows the effect that pride can have upon men. Repented not can be accounted for only by thinking of their stubbornness which is a form or manifestation of pride. Comments by Foy E. WallaceVerse 11.7. The realm of the persecutor's operations, by the wrath poured out of the vials, was subjected to the calamities narrated; and the minions of the emperor gnawed their tongues for pain--the symbol of retribution for the lies of deception and seduction their tongues had spoken; which was the method employed to brand the subjects of their deceit with the mark of emperor-worship. And in evidence of entire allegiance to the beast-power verse eleven declared that these representatives of Rome blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. Revelation 16:12. The great river Euphrates has played an important part in God's dealing with his people in their relation with the nations. The city of Babylon was situated upon its banks. When the time came for the overthrow of the first of the "four world empires" (the Babylonian), it was accomplished by diverting the stream from its regular channel. When that was done the water was lowered (was dried up) so that the soldiers of Cyrus (kings of the east) could march into the city and slay the man on the throne. All of this describes a literal event in history, but it is used to form the phraseology for the overthrow of another Babylon ("Mystery Babylon the Great"), which had been brought into existence by the union of church and state. Comments by Foy E. WallaceVerse 12.8. In the history of Israel the armies invading their lands had come from the river Euphrates, and that historical fact was used in verse twelve as the symbol of Judea being over-run from that quarter. The drying of the river Euphrates that the way of the kings of the east might be prepared represented the removal of all barriers which hindered the progress of the powers to strike the final blow of the war against Judah and Jerusalem. It was related in symbolism to the feat of Cyrus in the military operation to divert the same river Euphrates for the capture of the old literal Babylon. This historical basis may be reasonably regarded as supplying the outline of this imagery. (6) The smiting of the Euphrates which evaporated its waters: "And the. sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared" --Revelation 16:12.It has been noted that the symbol of this verse was based on the history of Israel's enemies invading Judea from beyond the Euphrates in their western aggressions. The drying of the river by the pouring of the sixth vial symbolizes obliterating all deterrents to the hordes overrunning Judea and besieging Jerusalem. An allusion to the Israelites crossing over the emptied bed of the Jordan was not outside the imagery, in which application judgment was executed on the nation there victorious but here apostate. The verses that follow (Revelation 16:13-16) from thirteen to sixteen, describe the gathering armies for the final battle in the overthrow of Jerusalem, with the spiritual overtones of the conflict between the forces of Judaism and heathenism on one side, and Christianity (the church) on the other. Previous comments in Revelation 16:16 on Armageddon make further discussion here unnecessary. It is sufficient to add that the sixth plague was descriptive of the battle which destroyed this symbolic Babylon-- the apostate harlot Jerusalem, causing great mourning for Jerusalem among the Jewish tribes everywhere. Revelation 16:13. Frogs are slimy, loathsome creatures and are used to represent three very loathsome powers and individuals. They are the dragon (Satan, chapter 12:9), the beast (Rome) and the false prophet. The last phrase is singular in grammatical form but does not refer to any particular one of the false prophets. It means the group of evil workers who used their deceptive tactics to mislead the people all over the domain or the dominions of Rome. Revelation 16:14. Devils means the demons by which the apostate church imposed upon the victims of their treachery. Working miracles is explained at Revelation 13:14, and it is the same that Paul predicts in 2 Thessalonians 2:9 as follows: "Whose coming is after the working of Satan with all power and signs and lying wonders." Revelation 16:1. The great voice was out of the temple. That means it was from God, for we have learned in the preceding chapter that no man was able to be in the temple at this time. The seven angels have been given the vials of divine wrath, now the voice bids them empty their contents in the places deserving such treatment. Comments by Foy E. WallaceVerses 13-14.9. The incidents of verses thirteen and fourteen are an apocalypse of the prevailing conditions before and during the siege of Jerusalem--the symbolic description of the pervading influence of seducers, deceivers, false prophets, and pseudo-signs, insomuch that, if it were possible, they shall deceive the very elect, as narrated in Matthew 24:11-24, and verified in the histories of Josephus and Pliny. These demoniac spirits of seduction which were like frogs came out of the mouths of the dragon, the beast and the false prophet. The frog has ever been a symbol of magical signs and that amphibious creature was here employed to signify the combined effort of the imperial minions to deceive and seduce the dwellers of Judea and Palestine. It was this same demoniac spirit of verse fourteen that inspired the kings of the earth (the provincial kings of Palestine) and of the whole world (the imperial rulers) to gather their armies for the battle of that great day of God Almighty. All the evidence necessary to sustain the claim that this day of God referred to the destruction of Jerusalem is the comparison with the prophecy of Zechariah (Zechariah 14) on the destruction of Jerusalem. The chapter begins with reference to the day of the Lord, and the entire chapter was a description of the siege and devastation of the city and the employment of high metaphors of peace and blessing that followed. In further support of the parallel between Zechariah 14:1 and Revelation 16:14, the analysis of the Zechariah chapter from the author's book, GOD'S WORD, is here inserted : We shall not here read the chapter, but rather refer to its contents verse by verse. Zechariah 14:1-21 is almost universally used as "a second coming of Christ chapter" but it is a "destruction of Jerusalem chapter" instead. Verse 1: "Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee." The symbolic "day of the Lord" here is the same expression precisely that is used in Isaiah 13:9 in reference to the destruction of Babylon. If the destruction of Babylon could be called "the day of the Lord," why not the destruction of Jerusalem? That expression does not mean the second coming of Christ in either of these passages. Compare Isaiah 13:1-22 as a prophecy against Babylon, Isaiah 17:1-14 as a prophecy against Damascus, Isaiah 18:1-7 as a prophecy against Ethiopia, Isaiah 19:1-25 as a prophecy against Egypt, with Zechariah 14:1-21 as a prophecy against Jerusalem, and it can be seen that the assertions of the millennialists that Zechariah is prophesying the second coming of Christ and the millennium are wrong. Verse 2: "For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city." The historical accounts of the siege of Jerusalem by Josephus, Pliny, Horne and Clarke fulfill Zechariah's descriptions. Reference to "nations gathered for battle" is a description of besieged Jerusalem, the houses rifled and the women ravished. The same description is found in Isaiah 13:15-16, concerning the fall and destruction of Babylon. The comparison is forceful. Verse 3: "Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle." Factually, all the nations were represented in the Roman army, and God afterward fought against them by means of the Northern nations. Read Zechariah 9:14-15 : "And the Lord shall be seen over them, and his arrow shall go forth as the lightning; and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones." The visitations are figurative, of course, but nevertheless significant of the fact that all the nations referred to "against" whom the Lord "fought" were destroyed. Verse 4: "And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south." The prophetic declaration that "his feet shall stand in that day upon the mount of Olives which is before Jerusalem," does not refer to the second coming of Christ but rather to the siege of Jerusalem. Jesus Christ stood with his feet on the mount of Olives when he uttered the doom of the city. The Roman general stood on the mount of Olives when Jerusalem was besieged. The formations of the battle lines, entrenchments and redoubts, the circumvallations of the Romans, all enter into the graphic description and portrayal of the prophet that the mount should "cleave in the midst" and "toward the north" and "toward the south." Verses 5-7: "And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light." Obviously, these verses are a metaphorical description of the mixture of divine mercy with justice. After the visitation there would be light--the diffusion of divine knowledge. This did follow the fall of Jerusalem and the destruction of the Jewish state. Verses 8-9: "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name one." The only consistent application of this language is a spiritual fulfillment in the gospel of Christ and the church. Who is ready to deny that the clause "in that day shall there be one Lord, and his name one," refers to the present dispensation? There is one Lord, his name is one, and the Lord is "king over all the earth." It finds its fulfillment in the church of Christ where there is neither Jew nor Gentile, but all one in Christ, and one Lord over all. Verses 16-17: "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain." If these verses are not figurative, if they are to be taken literally, then all nations and families must literally go up to Jerusalem and literally offer animal sacrifices and keep the Passover, restore Judaism with all of its literal ceremonies, in order in fulfill the prophecy. That would be a complete re-establishment of old Judaism and everything that characterized it, all of which was taken away. But if these verses are not literal, then the application made of the whole chapter by the millennialists loses its force. These last verses refer to the expansion of the blessings of the gospel dispensation after the destruction of Jerusalem. Upon all who received the gospel, its blessings descended as rain; but to the unbelievers who rejected the gospel "upon them shall be no rain"--all such are barred from its promises and privileges. The simple truth of the matter is that as Isaiah 13:1-22 is a prophecy on the destruction of Babylon, Zechariah 14:1-21 is a prophecy on the destruction of Jerusalem. It does not teach millennialism in "a sentence or a syllable."--GOD'S WORD, pp. 246-9. Thus the downfall of Babylon in Isaiah 13:1-22, and of Jerusalem in Zechariah 14:1-21, Matthew 24:1-51, and in Revelation were described with identical symbolism. The evidence is preponderant that the gathering for the battle of that great day of God portended the over-running of Judea and the onslaught against Jerusalem by the Roman armies, set forth in numerous visional developments; which included the uprisings, insurrections and rebellions that diverted the powers of evil from the afflictions of the church. Revelation 16:15. This verse is in the nature of a parenthesis because it speaks of the coming of Christ, at which time all things on the earth will end. But the preceding verse mentions a battle that is to continue until that event, and the verse following our present one will go back to the beginning of that battle as to its coverage of time. Comments by Foy E. WallaceVerse 15.(2) A parenthesis of beatitudes--Revelation 16:15.Among the portents of persecution and catastrophe of the apocalypse, there are to be found declarations of consummate bliss and blessedness in a series of beatitudes. This cluster of precious and promising assurances to besieged, encompassed and beleaguered Christians shine through the text of Revelation with the brightest luster, like diamonds that flash and send forth a thousand rays as the sun falls upon them. These apocalyptic beatitudes, seven in number, are collated with comments in Revelation 22:14. One of these scintillating assurances mingled with ominous overtones is in this verse: "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame."The warning words of verse fifteen are the interposition of another parenthetical beatitude comparable to Revelation 1:3 and Revelation 14:13. A blessing is pronounced on all that watch, for God would come in these events as a thief. The phrase as a thief does not indicate the element of surprise, but rather of preparedness. Jesus gave the signs of these events in Matthew 24:25 : "Behold, I have told you before"; and in Verse 33, "so likewise ye, when he shall see all these things, know that it is near, even at the doors." This same event must have been the object of Paul's exhortation to the 1 Thessalonians 5:1-4, in reference to "the day of the Lord," saying that they were "not in darkness that that day should overtake you as a thief"-- that is, having knowledge of it, they would abide in preparation for the ominous events. Revelation 16:16. Armageddon is the Greek word of the original text spelled with English letters. The literal meaning of the word as defined in Thayer's lexicon is "destruction." It is the action referred to by "battle" in verse 14 which means war in general, not merely a single fight. This will be commented upon at length at chapter 20- Comments by Foy E. WallaceVerse 16. (3) The gathering forces of Armageddon--Revelation 16:16. The outpouring of the seventh vial into the air, verses sixteen and seventeen symbolized the sphere of life and influence in contradistinction with the earth as the place of nations, and with the heaven, which denoted the ruling authorities. In this context the great battle of Armageddon was envisioned: And he gathered them together into a place called in the Hebrew tongue Armageddon. The name Armageddon was derived from mount Megiddo, which was located in a valley now known as the plain of Esdraelon. It was the battlefield of nations in Jewish history. It was in this valley of Megiddo that Deborah and Barak overthrew Sisera and annihilated the hosts of Midianite oppressors. (Judges 5:19) It was in "this valley of Jehoshaphat" where he triumphed over the ambushments of the combined armies of Ammon and Moab and "the fear of the Lord was on all the kingdoms of those countries, when they had heard that the Lord fought against the enemies of Israel." (2 Chronicles 20:22-30) In this valley (designated in later history as the plain of Esdraelon) the Jews and the Saracens and the Egyptians, the Druses and the Turks and the warriors of many hostile nations, pitched their battles; and thus the battlefield of mount Megiddo became a universal proverb. Under the word Armageddon, the original Bible Dictionary of Philip Schaff states that it was "a name used figuratively in Revelation 16:16, and suggested by the great battlefield noted in the Old Testament and now known as the Plain of Esdraelon." This figure in the text of the apocalypse was employed not for the physical location but for the battle imagery. The deepest affliction of Jerusalem could be symbolized in no stronger terms of mourning, as prophesied by Zechariah in Zechariah 12:11 : "In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon."The personage designated Gog in connection with this battle imagery, was the king of a country that sustained relations of hostility to Israel. The names Gog and Magog were used identically and are associated in Revelation 20:7-9 as a type of the enemies of Christ. It becomes evident that the symbolic adaptation of Armageddon rises above the physical slaughter that overwhelmed Jerusalem and Judah to the hostile forces of evil surrounding the church, personified as Gog and Magog. It was therefore symbolic of the battle against Christianity--the forces of Judaism on the one side and of heathenism on the other. But the Rider of the white horse was the Conqueror; the Son of man appearing on the white cloud was the Victor; the saints robed in white garments were the Overcomers; in all of the symbols and imagery of the visions and in surviving the persecutions, the church emerged in victory to make the kingdoms of this world (Revelation 11:15) become the kingdoms of the Lord and his Christ by the universal sway of the gospel. This is consistent with the repeated emphasis of the early chapters of the apocalypse in the letters addressed to the seven churches, that the period through which they were passing was the tribulation era of the church. Revelation 16:17. The seventh angel was the last of the group that was to pour the vials out upon the earth. The voice came out of the temple which signifies that it was a voice of authority. The voice made the brief announcement that it is done, meaning that the revolution signified by the "seven last plagues" was accomplished. The great revolution thus symbolized was the Reformation of Luther and his fellow workers that resulted in breaking up the union of church and state. Comments by Foy E. WallaceVerse 17. (4) The voice from the throne--Revelation 16:17. The great voice from the temple-throne that ordered the plagues, understood to be that of God Himself, now declared the end in verse seventeen--it is done--that is, the plagues had been accomplished, the mission of the seven angels had been fulfilled. The pouring out of the vial into the air symbolized that the sphere of the influence of the wicked nations was destroyed by the wrath of God in the seventh vial--it was the destroying of them that destroy; and is the same of apocalyptic characters as Isaiah 26:13-14, prophesying the decease of the wicked lords who had oppressed Israel: "O Lord our God, other lords have had dominion over us . . . they are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish." No clearer explanation could be made of the visions in Revelation in the pouring out of the vials of wrath upon the nations that persecuted the Bride of Christ, the Lamb--his church. (7) The last vial poured into the air, causing voices, thunders, lightenings and a great earthquake: "And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake; such as was not since men were upon the earth, so mighty an earthquake, and so great"--Revelation 16:17-18.As defined before, the symbol of the air represented the sphere of life and influence of the wicked nations. In Ephesians 2:1 Satan was named the prince of the power of the air-- not the actual exercise of power, but of influence--the spirit that now worketh in the children of disobedience.In this symbol the great voice out of the temple of heaven, from the throne was not the voice of an angel, but of the Great God Himself. The great voice said: It is done. The time for the end of the judgments had come; the time for fall of the Harlot City; and the time for the punishments to follow on both Jewish and imperial persecutors of the church; all of which was signified by the distant rumbling of voices, thunders and lightnings. The earthquake everywhere used in the apocalypse symbolized the shaking of nations; and the effects of the fall of Jerusalem were not limited to Judea and the Jews--the mighty influence of the terrible events had a solemn impact of worldwide significance. With the removal of Judaism from the path of the church the way was opened for the universal expansion of Christianity, and the Lord's words in Matthew 24:31 were fulfilled: "And he shall send his angels (emissaries) with a great sound of a trumpet (the proclamation of the gospel), and they shall gather together his elect (those converted by the gospel) from the four winds (every direction), from one end of heaven to the other (the remotest bounds of the habitation of men). And it was done." Revelation 16:18. Thunder, lightnings and earthquake in symbolic language refers to great commotions in the public affairs. Such a mighty movement as the dissolving of church and state was enough to bring forth these demonstrations about the temple, for it meant so much to the interests of the cause of God who occupies the temple. Comments by Foy E. WallaceVerse 18.(5) The fall of Jerusalem and citadels of oppression-- Revelation 16:18-21.The upheavals of verse eighteen in the visions of voices, and thunders, and lightnings . . . and a great earthquake, such as was not since men were upon the face of the earth, so mighty an earthquake, and so great, were the symbols of the fall of Jerusalem and the attending effects of the devastation of Judea, all of which resulted in the shaking of the nations of the empire itself; and though Jerusalem had fallen, the thunders and lightnings and earthquakes were not over until the persecuting nations received full measure of divine wrath from the cup of his indignation.History verifies the revolutionary reactions in governments symbolized by thunders and lightnings, culminating in wars between the nations of the empire in the coup d' e tat of the conflict for power between the rulers, as in the wars of Nero Caesar. There is no need of leaving the ten epoch period of the persecutors signified in chapter 2:10 for the fulfillment of these symbols. As was true of the signs in Matthew 24:34, it was true of these symbols also: This generation shall not pass till all these be fulfilled.As the prophecy of Zec 14:4 foretold the city of Jerusalem as cleft in the midst before its fall, so verse nineteen sees that the great city was divided into three parts. It envisioned the partitioning of the city by the circumvallations of the Roman armies, as in Zechariah 14:1-21; and as suggested in the comments by Adam Clarke on the Zechariah prophecy and verified by the history of Josephus. The further statement that the cities of the nations fell signified the collapse of the citadels of oppression and the strongholds of evil influence in the operations of the beast and false prophet in their lying wonders and pseudo-signs of deception and seduction. The great Babylon that came in remembrance before God was the apostate Jerusalem, that faithful city turned harlot of Isa 1:21 designated in Revelation 11:8 as the spiritual Sodom and Egypt where also our Lord was crucified. In the remembrance of her apostasies God gave unto her the cup of the wine of the fierceness of his wrath in divine retribution for her harlotry. In the process of this unrelenting succession of inexorable judgments, verse twenty declared that every island fled away, and the mountains were not found--that is, all the seats of authority and power of the Jewish theocracy faded away and disappeared. The fall of Jerusalem and the demolition of the temple effected the complete abrogation of Judaism and the abolition of the Jewish state. In the ultimate dispensation of judgment on the city and the land of the Jews and their state, verse twenty-one stated that there fell upon men a great hail out of heaven . . . and men blasphemed God because of the plaque of hail. This downpour of hail was preternatural--for the plague thereof was exceeding great--it was beyond normal evulsions from the elements; it was strange and inexplicable in its proportions. It signified the wrath of God which is poured out without mixture into the cup of his indignation --described in the prolepsis of Rev 14:10. But the adherents of the satanic beast were not moved to repentance by any of these manifestations of divine judgment; rather, in complete allegiance to the evil powers they blasphemed God in steeped and stubborn resistance to His will. Revelation 16:19. The great city means the institution composed of the union of church and state, as it is used here and some other places, not merely church or state singly. It is in that sense that the name Babylon is used in this verse, because the literal city of Babylon had been destroyed centuries before (Isaiah 13:19-22), and the apostate church of Rome as a religious institution is not to be destroyed until Jesus comes again (2 Thessalonians 2:8). But Babylon as the union of church and state was dissolved by the Reformation never to be restored. Divided into three parts. This partial destruction has been indicated a number of times and has been explained to mean that God does not completely extinguish every institution He condemns. Came in remembrance before God means he remembered the evils that city had done to His people. Give unto her the cup, etc., is the same figurative sense of wine that has been commented upon in chapter 14:19, 20. Revelation 16:20. Island in symbolic language means inhabited spots and mountains denotes units of government. John saw these flee away in the vision which was symbolical, and the meaning is on the same subject that has been under consideration through many of the passages, namely, the downfall of the political power of Rome. Revelation 16:21. Weight of talents varied according to the different standards and they were at least fifty pounds on an average. To drop a hail stone of that weight as a symbol of God's wrath would give some impression of the greatness of that wrath. Blasphemed God means they spoke very evil words against Him, because of their disappointment and humiliation over the loss of their political power. Comments by Foy E. WallaceVerses 19-21. The statement of verse nineteen that Jerusalem was divided into three parts, had a further significance than the partitioning of the city by the Romans as described by Zechariah 14:1-21. The apparent application of the symbol was to the three sources of Jerusalem's afflictions: pestilence, sword and exile. The prophecy of Ezekiel on the siege and destruction of Jerusalem described these three parts in the following words: "Thou shalt burn with fire (pestilence) a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part and smite about it with a knife (sword): and a third part thou shalt scatter in the wind (exile); and I will draw out a sword after them." There could be no closer relation between the fulfillment of a prophecy and an apocalypse than Ezekiel 5:2 and Revelation 16:19. Again the Old Testament and the New Testament furnish accumulative evidence that the symbols of Revelation were fulfilled in the lives and experiences of the people to whom the apocalypse was addressed. John T. Hinds Commentary On Revelation 17SECTION FOUR BABYLON AND HER FALL MORE FULLY Rev17: 1 to 19: 21THE CHURCH THE “ MOTHER OF THE HARLOTS”Revelation 17:1-6 Revelation 17:1 ---supported the apostate church, and the papacy ruled the nations. And there came one of the seven angels that had the seven bowls, and spake with me,—The angel here being one of the seven whose work is described in the preceding chapter identifies this further revelation as directly connected with that in some way. As the three chapters of this section describe the fall and desolation of Babylon in detail, the only conclusion that seems appropriate is that they explain what was said to have occurred when the seventh angel poured out the seventh plague. (Revelation 16:17-21.) It may, therefore, be con­sidered an extended symbolic view of what will take place when the last plague falls upon men. The language is in the past tense, but the incidents were then future— will not happen till Jesus comes again. Another example of the “ prophetic past.” Revelation 17:1 ---saying, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters;—The words “ Come hither” represent one Greek word— an adverb; the mean­ing is that John was to give attention while he was shown the judgment that was to be inflicted upon the apostate church, here represented as a great harlot. In verse 15 the “ many waters” are explained to be “ peoples, and multitudes, and na­tions, and tongues.” Since the apostate church is also called “ Babylon the great,” the image may have been drawn from the fact that the ancient city was situated upon the Euphrates and encompassed with many canals. (Jeremiah 51:13.) These waters sustained the city; the city controlled the waters. In like man­ner the nations engaged in wanton rebellion against God. Revelation 17:2 ---with whom the kings of the earth committed fornication, and they that dwell in the earth were made drunken with the wine of her fornication.—A pure woman is a symbol of the true church— God’ s faithful people— as the following texts will show: Galatians 4:22-26; Ephesians 5:22-24 Ephesians 5:31-33. An obedient wife to a loving husband is Paul’ s figurative description of the church as being true to Christ her head. An unfaithful wife typically represents an apostate church— those once God’ s people, but who have corrupted themselves with idolatry and human doctrines. The kingdoms of Israel and Judah were both called a backsliding people, and charged with having “ committed adultery with stones and with stocks.” (Jeremiah 3:6-10; Ezekiel 23:37.) Because of their idolatry God allowed both kingdoms to be carried into bondage. The reason for the final rejection of the corrupt church is its idolatry and perversion of the truth. It is appropriately described, like the same sin among ancient Israel, as harlotry. This horrid sin is the disgusting symbol by which unfaithfulness to God is presented. Expositors generally agree that the word in the Bible refers to doctrinal corruption in most of its occur­rences. Kings here, doubtless, are to be taken literally, meaning that the rulers, representing the nations, were influenced and made the mediums through whom the perpetuation of these false doctrines could be made effective. To “ commit fornication” means to practice the false teachings, and such people were affected by these practices as a drunk man is by wine. Intoxication by false doctrines is more deadly than that by wine. It not only dulls the senses, but closes one’ s eyes to the truth. Revelation 17:3 ---And he carried me away in the Spirit into a wilderness: —In a vision the great city’ s fall (Revelation 16:19) is now to be explained, and a change of scene is necessary. By the Spirit John’ s mind was transported to other symbols which give a detailed description of that fall. The event, of course, was future when John wrote, and is still future. Why these vi­sions appeared in a wilderness is not stated. That the word wilderness, if any symbolic significance is intended, indicates the desolation that was to come upon the city seems the most probable view. Revelation 17:3 ---and I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns.—Unquestionably this woman is to be contrasted with the woman of Rev 12:1. The true and false churches are described by a variety of symbols. The former is called a temple, a city (Jerusalem), a household, a kingdom, and a true and pure wife. (1 Corinthians 3:16; Hebrews 12:22; Galatians 6:10; Matthew 16:18; Ephesians 5:22-32.) The latter John pictures as a beast, a city (Babylon), and an impure and faithless wife. (Revelation 13:11 Revelation 18:2 Revelation 17:5). A drunken harlot with all the abominable wickedness that goes with such crimes is the disgusting view here given of the apostate church. John sees the woman sitting “ upon many waters” (verse 1), and “ upon a scarlet-colored beast” (verse 3). These are two views of the same woman. See next paragraph for an explanation of the beast. Revelation 17:4 ---And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls,—Scarlet color is a significant characteristic of royal apparel; rich jewels of gold, pearls, and precious stones are the natural adornment of earthly rulers. When enemies wished to ridicule the claim of Jesus that he was a king, they placed a scarlet robe upon him. (Matthew 27:28.) Some think the red color in this symbol finds fulfillment in the Catholic Church’ s use of it in such things as the cardinal’ s red hats. Perhaps the harlot being so gor­geously decked and robed was only intended to indicate her claim of royal authority— the divine right to rule the world. No picture could more appropriately portray her false claim, for the dignitaries of no other church have been so gorgeously arrayed and richly decked. Revelation 17:4 ---having in her hand a golden cup full of abominations, even the unclean things of her fornication,—John sees the symbolic woman with a golden cup in her hand, which means she was appealing to all to drink of its contents. This is a figurative expression that means the apostate church was using every device possible to get all men to practice her false doctrines. The cup contained corrupt and false teaching, fittingly repre­sented by harlotry, and was therefore an abomination to God. The text calls them “ unclean things,” comparable to the un­faithfulness of a wife to her husband. There could be no stronger condemnation of a corrupt and perverted worship than such pretended honor to God. Revelation 17:5 ---and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE OF THE EARTH.— The name written upon the forehead could be dis­tinctly seen, and it enabled John to understand the character of the woman instantly. Doubtless the reason for its appear­ing in the symbol was to prevent anyone’ s misunderstanding the corrupt institution represented. Expositors are not agreed about the import of the word “ Mystery.” Some consider it a part of the name; others think it an introductory word by John himself, meaning that a mysterious name was written. This would imply that the name was to be taken figuratively — literal Babylon being taken symbolically to represent spiritual Babylon, the apostate Roman Church. In either view the true meaning would have to be found by learning the import of the symbol. Concerning ancient Babylon Jeremiah said: “ Babylon hath been a golden cup in Jehovah’ s hand, that made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad.” (Jeremiah 51:7.) God permitted Babylon to punish Israel because of their sins, but promised that Babylon would be destroyed for her own sins. See verses 8, 9. This shows she was typical of the false church as our next verse indicates. Revelation 17:6 ---And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder.— John next sees the symbolic woman plainly drunk, not with wine, but with the blood of the saints. The word “ saints” here must be taken literally. The general statement “ blood of the saints” is more particularly described as “ blood of the martyrs”— that is, those who were slain because of their witnessing for the truth. The word “ martyr” literally means a witness. The picture is that of victorious warriors inflaming their minds by drinking the blood of their victims. The meaning is, that the church that had become apostate through perverting Christianity with the commandments of men was so gloating over her persecu­tions of faithful saints that she was positively drunk mentally. John sees this abominable institution as the “ Mother of the Harlots”— that is, the source from which would arise all churches that mingle the divine truth with human specula­tions. Commentators have suggested many reasons why John won­dered, but the simplest, and one that accords best with the angel’ s explanation in the next paragraph, seems to be this: he wondered what was signified by a drunken woman sitting upon a vicious wild beast. THE MYSTERY OF THE BEAST Rev_17:7-14 Revelation 17:7 ---And the angel said unto me, Wherefore didst thou won­der? I will tell thee of the mystery of the woman, and of the beast that carrieth her,—The angel’ s question shows he knew what was in John’ s mind, and his promise to explain is assur­ance that we are to receive a correct application of the symbol, as it applies to both the woman and the beast. Revelation 17:7 ---which hath the seven heads and the ten horns.— See notes on verses 10-12. Revelation 17:8 ---The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition.— The language here means that the wicked power represented by the beast John saw had existed, did not exist, but would come into existence again. This thought is repeated at the close of this verse and is referred to in verse 11. See notes on verse 10 for full explanation. The word “ abyss” refers to the abode of Satan (see 9: 1, 2), and here the thought is that, when the beast returned in a new form, its power and presence should be at­tributed to Satan— that is, he would be the cause of its existence and the source of its power. The encouraging fact is here stated that this beast power would be destroyed, but when is not men­tioned. On that point 2 Thessalonians 2:8 shows it will be at the Lord's coming. Revelation 17:8 ---And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foun­dation of the world, when they behold the beast, how that he was, and is not, and shall come.—The events described would be so remarkable as to create surprise, challenge admiration, and lead to belief in the beast’ s power, except by those writ­ten in the book of life. Those who were faithful servants of Christ and worthy of everlasting life would not be deceived. See notes on Revelation 13:8. The text indicates that the thing which would cause men to wonder was the fact that a power once formidable had become practically extinct, and yet was revived with terrific strength. Revelation 17:9 ---Here is the mind that hath wisdom.—This may mean either of the following: here is a symbol that will require wis­dom to explain, or the explanation here given is a matter of divine wisdom. “ Here is a meaning which compriseth wisdom,” is the way Moses Stuart renders the expression. This implies that the explanation given by the angel might be understood some time. The 6even heads are seven mountains, on which the woman sitteth:— This language continues the description of the beast mentioned in verse 3. The similarity of the description here with that of the first beast in chapter thirteen (Revelation 13:1-10) seems to render it certain that the same power is meant in both passages. The difference in the visions of the two chap­ters is this: the second beast (Revelation 13:11-18) represents papal Rome or the apostate church; in chapter 17 this church is represented by the drunken woman. In the former case two beasts appear in the vision; in the latter, one beast and a woman. The beast shows the rapacious nature of the church; the woman indicates the wiles with which the ignorant would be deceived. The visions vary; the facts are the same. The appearance of a drunken harlot sitting on the beast was to show the close relationship of the religious and political pow­ers, and indicates that the apostate church was controlling the state, and operating through the means it supplied. This fact is evident from Revelation 13:12 where it is stated that the second beast “ exerciseth all the authority of the first beast,” and required men to worship an image of the first beast. That the papacy claims the right to exercise or direct both religious and sec­ular power, and did so during the time indicated by this symbol, is a matter of common knowledge that will hardly be denied. Elliott’ s commentary (Vol. Ill, p. 131) quotes the following from Flavio Blondus, a papal writer of the fifteenth century: “ The prince of the world now adore and worship as perpetual dictator the successor, no: of Caesar, but of the fisherman, Peter; that is, the supreme Pontiff, the substitute of the afore-mentioned Emperor.” The Encyclopedia Britannica says the fourth Latern council (A.D. 1215), presided over by Pope Innocent III, passed the following law against heretics: “ It was there decreed that all rulers should promise to tolerate no heretics within their dominions, and that any prince who should refuse to comply with an injunction of the church to purge his dominions of heresy was to be punished with excommunication, and in case of contumacy to be deposed, if necessary by force by arms.” (Vol. 13, p. 84, ninth edition.) In November, 1302, Boniface VIII enunciated the doctrine of “ papal supremacy,” affirming “ that the temporal sword wielded by the monarch was borne only at the will and by the permission of the Pontiff.” Ibid., Vol. 19, p. 501.) This is enough to show that the apostate church claims the divine right to control and direct state rulers. Hence, it fits this phase of the symbol. Since the beast here refers to imperial or political Rome, it is not improbable that the seven hills upon which the city was built may have suggested the idea of representing the seven heads as seven mountains. The mountains could hardly he taken literally for the reason that the next verse says five have fallen and one was yet to come. This could not be true of literal mountains. Isaiah (Isaiah 2:2) described the kingdom Christ would establish as the “ mountain of Jehovah’ s house” ; Jeremiah (Jeremiah 51:25) represented Babylon as a “ destroying mountain.” Kingdoms or governments, then, are called moun­tains, but the Lord’ s mountain (kingdom) is superior to all earthly governments. The language, therefore, means seven different forms of government. On the surface the words seem to say that the woman was sitting upon all seven heads at one time, but verse 10 precludes this idea by saying that five had fallen when John saw the vision. The only sense in which she could have sat on all the heads at once * was that following consecutively the last one included ele­ments of all the preceding. In this sense, of course, it was a fact. Revelation 17:10 ---and they are seven kings;—This means that the seven heads also represent seven kings— that is, they are symbolical of kings as well as mountains. But Daniel 7:17 Daniel 7:23 shows that prophetically king and kingdom mean the same. The king as supreme ruler represents the kingdom. This would be another way of saying the heads are emblems of seven kinds of royal governments. Revelation 17:10 ---the five are fallen, the one is, the other is not yet come;— Expositors present the widest variation of views on this verse; we have not space even to state them all. We men­tion three that appear to have received the most endorsements. (1) The beast is considered as the Satanic spirit of opposition as manifested in wicked kingdoms, beginning with Egypt, which was the first nation to persecute God’ s people. With some variation of opinion the others are thought to be Assyria, Babylonia, Medo-Persia, Greece, Rome, and Rome reconsti­tuted after its fall. (2) Others take it literally and apply to the emperors individually. The same persons are not put in the list by all expositors who accept this theory. (3) Others think the heads mean different forms of the Roman government. Regardless of which theory may be accepted, those represented by the seven heads persecuted God’ s peo­ple and were instigated to do so by Satan. If the “ woman” represents the papal apostate church, the position here taken, then it seems that the imagery applies to Rome in its various forms. This will eliminate the second theory, for this theory applies the seven heads to the imperial form exclusively. On the whole the third position seems most likely to be the correct view. There are two reasons that may be assigned for this: one is, that the imagery presents the struggle of the church against opposing powers, and Rome was in exist­ence when the church was established; the other is that the picture of a beast with seven heads naturally signifies the same nation under different forms rather than different nations. The different forms of the Roman government from its be­ginning till the establishment of the church are these: Kings, Consuls, Dictators, Decemvirs, Military Tribunes, and Emper­ors. The first five had passed away when John wrote; the imperial form, the sixth, was then in existence. This harmo­nizes perfectly with the language of the text; and, being the facts concerning the Roman nation, would easily be so understood by John’ s contemporaries. The seventh head to rise in the future from John’ s day is not so easily located. If the woman (papacy) is to be distinguished from the beast upon which she sat (and the imagery seems to require it), then the seventh and eighth heads should both be forms of political Rome. Revelation 17:10 ---and when he cometh, he must continue a little while.—The sixth head being the imperial form of Rome, the seventh could not arise till that fell. This occurred when pagan Rome ended in A.D. 476. The eighth head would necessarily have to be so-called Christianized Rome dominated by the apostate church. We have already seen that the papacy became a fully established institution in the sixth century. See notes on Revelation 11:4. Whatever form of government controlled the Roman nations between A.D. 476 and the time the papal church began to dominate the political rulers was the time of the seventh head. Barnes’ com­mentary (p. 430) applies the seventh head to the Dukedom under the Exarchate of Ravenna, and quotes Gibbon as saying that during this period “ eighteen successive exarchs were invested in the decline of the empire with the full remains of civil, of military, and even of ecclesiastical power.” Whether this be true or not, whatever form of government existed at that time would fit the demands of the symbol. Such a form continued only a little while as compared with the preceding forms or that represented by the eighth head. Here is agreement again. Revelation 17:11 ---And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goeth into perdition.—The thought here seems to be that the eighth head represents another form of government which prolonged the Roman world. Being “ of the seven” means a head of the same beast of which the seven had been heads. Under the first six heads the beast had been different forms of paganism. In that form the beast ended in A.D. 476. After the “ little while” of the seventh form of government, the Roman Empire was restored, being domi­nated by the papacy— hence, a politico-ecclesiastical power. On this point Elliott (Vol. Ill, p. 131) quotes Augustin Steucus, a Catholic writer, as follows: “ The empire having been overthrown, unless God has raised up the Pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and been a most foul habita­tion thenceforward of cattle. But in the Pontificate it revived as with a second birth, its empire being in magnitude indeed not equal to the old one, but in kind not very dissimilar; because all nations, from the east to west, venerate the Pope not other­wise than they before obeyed the emperor.” Surely a true picture of the woman directing the beast. The “ mystery of lawlessness” that led to the “ man of sin” in the sixth century began in Paul’ s day; the religious power that was finally so perverted as to create that apostasy began its open influence on the Roman Empire in the time of Constantine in the fourth century. The promise that the eighth head form would go to perdition may mean either that it would be finally destroyed or that it would lose much of its power when nations supporting it turned from it. The latter has already occurred through the Reformation work; the former will happen when the Lord comes. Revelation 17:12 ---And the ten horns that thou sawest are ten kings, who have received no kingdom as yet;—As the text defines “ horns” to mean kings, this explanation must be accepted. The word king, as shown in Daniel 7:17 Daniel 7:23, sometimes is used in the sense of kingdom— the ruler standing for the whole institu­tion. Doubtless that is the sense of the word here, and means that minor kingdoms would come under subjection to the Roman power. These kingdoms had not come into that subjection when John wrote, for the reason that the papacy and the eighth head form of Rome had neither come into existence. As usual expositors disagree on what kingdoms are meant here. Several accept the list made out by Sir Isaac Newton as follows: The Vandals, the Visigoths, the Suevi, the Allans, the Burgundians, the Franks, the Britons, the Huns, the Lombards, and the kingdom of Ravenna. Others accept the idea that “ ten” is here a symbolic number— definite for an indefinite— meaning completeness and signifies the extensive and full sway which Rome would exercise over subordinate nations. This is probably the meaning. If so, it is unneces­sary to find just ten kingdoms. Those mentioned, however, might be in the list; others also might be; or there might be more. Revelation 17:12 ---but they receive authority as kings, with the beast, for one hour.—This means that in their operation as kingdoms they were subject to the papal Roman Empire, received their au­thority from it. “ One hour,” of course, cannot be taken lit­erally in such connection. As a symbol it indicates a short time and is similar to the “ little while” in verse 10. This is a common use of the Greek word for hour. See 2 Corinthians 7:8; Galatians 2:5; 1 Thessalonians 2:17. It is a short time in com­parison with the whole existence of the Roman kingdom, and indicates further that the beast power over these nations must end. Revelation 17:13 ---These have one mind, and they give their power and authority unto the beast.—Having one mind shows that what­ever differences may have existed among these ten-horn na­tions, however they may have warred against each other, they were all Roman Catholics, and recognized her spiritual authority as the supreme power of government. The papacy received their endorsement and support. Revelation 17:14 ---These shall war against the Lamb, and the Lamb shall overcome them,—This shows that when these nations com­bined their power with Rome they would be fighting against the Lamb— that is, Christ. This, of course, was done in op­posing Christ’ s true teaching, and persecuting his followers. The “ Lamb shall overcome them” means that he will ulti­mately win a victory over them. This, in a measure was ac­complished when these nations turned away from Rome through the Protestant Reformation; it will be fully completed when the Lord comes, at which time the “ man of sin” will be de­stroyed. (2 Thessalonians 2:8.) Revelation 17:14 ---for he is Lord of lords, and King of kings;—That Christ is now, in his present position of head of the church, both Lamb and Lord is admitted without question; the Scriptures are too plain to be denied. That he is supreme above all earthly lords is also conceded by all. His present kingship is just as plainly stated and should be* admitted. The church figuratively de­scribed is the kingdom. If Christ is the head of the body (church), then it must be true to facts to say that he is now a reigning king. Revelation 17:14---and they also shall overcome that are with him, called and chosen and faithful.—Naturally those who overcome will be those with Christ— those willing to suffer and endure as he did. Their success in overcoming will be proof that they have been called by him. Their faithfulness in meeting bitter sorrows and intense persecutions is unquestioned evidence that they were chosen. Jesus said: “ If a man love me, he will keep my word.” (John 14:23.)THE MYSTERY OF THE HARLOTRev_17:15-18 Revelation 17:15 ---And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues.—In verse 3 the woman was represented as sitting on the scarlet-colored beast. That was explained in the preceding paragraph. Verse 1 says she was sitting upon the sea. This paragraph explains that. The waters refer to a multitude of peoples of various nations who supported the papacy. For clearness we again mention the fact that the apostate church is represented by the beast in Revelation 13:11-18, but by the drunken harlot in Revelation 17:1-7. This distinction should be remem­bered. It is common in scriptural figures for the same thing to be represented by several different symbols. Christ is called both Lamb and Lion to describe different characteristics. Both are appropriate, but must not be confused. So of beast and harlot. The former is an emblem of the persecuting spirit of the apostasy; the latter, the seductive wiles by which people would be led into false religious practices, called a “ golden cup full of abominations" and “ unclean things of her fornication.” (Verse 4.) Revelation 17:16 ---And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire.—This language indicates that political Rome (the beast) and the nations subject to it would hate the harlot (apostate church). This refers to a later period, for verses 3 and 14 show that their combined powers were engaged in war against the Lamb; at the time of this verse they were against the papacy, determined to make it desolate. This has been at least partly fulfilled in the fact that nations once subject to papal rule have become Protestant or rejected church rule in matters of state. Being despoiled of such glory and power is appropriately described as being made desolate and naked. Eating her flesh and burning her with fire imply complete destruction, but are not to be taken literally. They probably indicate that when nations refused to be governed by papal authority the end of such rule over them was as complete as if a body had been eaten or a city burned. Revelation 17:17 ---For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished.—This verse shows that in some way God was the moving cause (permitted or allowed) of these nations unitedly supporting the beast until the divine purpose was carried out in certain particulars. Then they became enemies of the harlot in accomplishing other pur­poses God had in view. Revelation 17:18 ---And the woman whom thou sawest is the great city, which reigneth over the kings of the earth.—In verse 5 the great city is described as Babylon. But this must be understood figuratively as meaning the papal church, which, like its proto­type, ancient Babylon, must finally be destroyed. Verse 1 SECTION V(Revelation 17-19) Revelation Chapter Seventeen This mighty chapter, more than any other in the word of God, kindled the courage and fired the zeal of the great martyrs and reformers who led the rebellion against the tyranny of the Medieval church, re-opened the New Testament for all the peoples of the earth from whom it had been stolen for centuries, and dealt the great whore of this chapter a wound from which she has never fully recovered. This writer has no desire whatever to accommodate with that vast school of modern exegetes who, like Southey's owl: Sailing with obscene wings athwart the noon; He drops his blue-fringed lids and holds them close, And hooting at the sun in heaven, Asks, Where is it? Where is it? Christian commentators who withhold from view the obvious, historically accepted interpretation of this chapter must give an account to God for their reticence. If one is blind (spiritually), he may be pardoned for not revealing what he cannot discern; but, for those who reveal their true knowledge of what this chapter really means by the crooked arguments designed to contradict it, are nothing but an enigma. Do they not know that they themselves are under the eternal curse of this tyranny, proscribed and consigned to hell, and under the perpetual interdiction of that religious hierarchy which arrogates to itself alone the right to forgive the sins of people? Why, then, this amazing tenderness which so generally tempers their evasive comments? The mainline interpretation of this chapter was thus stated by Albertus Pieters: The Great Harlot symbolizes the apostate Christian Church, manifested historically in many forms, conspicuously and chiefly in the Roman Catholic Church, but also in other forms of nominal Christianity, especially when in combination with political power. We shall call this the Apostate Church interpretation.[1]Although Pieters "reluctantly" voted against this view, for reasons which he cited, and which in no sense justify his decision, he nevertheless admitted that, "This view is held by many of the very best expositors, among whom we may mention William Milligan, Auberlen and Alford."[2] Criswell, Plummer, Carpenter and many others could be added. Before considering some objections to it, we shall list some of the reasons for accepting this main-line interpretation of it: 1. The figure of adultery, harlotry, or fornication is the standard Old Testament description of apostasy. A very few instances in which the figure was applied to heathen cities, not apostate, cannot nullify the general usage. It is in the sense of the apostasy of God's people that the figure is used "in the great majority of the Scriptures where it is used."[3] There would therefore need to be some compelling reason for setting aside the normal and general meaning of the figure here; and no such reason exists. Pieters also admitted that, "It is correct that the figure of the harlot is a standard symbol of the Old Testament, and it usually means apostasy from Jehovah on the part of his people."[4] "This argument has great force."[5] It practically proves that the Great Harlot is some form of Apostate Christianity. 2. This Great Harlot was viewed by John "in the wilderness," invariably associated with the church's sojourn on earth, answering to the type of the first Israel's forty years of wilderness wanderings, a symbolism that forces the conclusion that the Great Harlot is the true church gone astray, an apostate church. If such an apostasy had never occurred, this analogy might be ignored; "But this is exactly what happened to the Catholic Church, and not only to her but to many Protestant churches."[6] This is a very strong argument. 3. The astonishment of the apostle (Revelation 17:6) would be impossible to understand if it merely meant that a pagan city was in league with the devil. On the other hand, it would indeed be grounds for astonishment if Apostate Christianity itself was so revealed. 4. The glorified Bride of Christ, the church, is called "a city" in Revelation 21:2 Revelation 21:9-10; and it should therefore be expected that an Apostate Church should also be referred to as a city, in this case, Babylon; and this cannot nullify the positive spiritual overtones in this prophetic description of the Great Harlot. 5. The Great Harlot, represented here as committing fornication with the kings of the earth, is not an appropriate metaphor of Rome's relation to the vassal kings of her great dominion when John wrote; but it is a valid metaphor of the Papal hierarchy's traffic with human governments going on throughout history up to and including the present time. The literal Rome indeed raped many kingdoms; but this is not the metaphor of Revelation 17. 6. The compound vision of the Great Harlot riding the scarlet colored beast (Revelation 17:3) requires that the harlot be identified with the second beast, the land-beast, of Revelation 13:11. Wilcock was correct in his affirmation that this chapter "has established her (the great whore's) identity with the second beast, false religion; while the scarlet beast in Revelation 13:1 corresponds to the scarlet beast in Revelation 17:3."[7]Plummer also agreed that, "The second beast there (Revelation 13:11) is identical with the Harlot and represents the apostate portion of the church."[8] A study of our notes on Revelation 13 will reveal just how conclusive this argument is. "There can be no doubt that the Harlot describes the degenerate portion of the Church."[9]7. "The Mother of Harlots ..." (Revelation 17:5). This makes no sense at all unless understood as a reference to the apostate sects of Protestantism, historically the children of the Harlot, and many of them walking in her devious ways. In no sense whatever can this be understood of the literal city of Rome, nor of the emperor cult, nor of anything else ever suggested. 8. This Harlot reigns over the kings of the earth (Revelation 17:18), her dominion including authority over "every tribe, tongue, people, and nation" (Revelation 13:7); and she exercised "All the authority of the first beast" (Revelation 13:12). Furthermore, this authority of the second beast (the Harlot) continues throughout the dispensation until the second Advent of Christ. There is not anything else in the history of the world that fulfills this except the worldwide Papal hierarchy and its spiritual children, the daughters of the Harlot. It is pure fantasy to interpret this as the promoters of "the emperor cult." There can be no marvel, then, that Luther, Tyndale, Huss, Knox, Wesley, Alexander Campbell, and other great ones of the Reformation accepted the interpretation presented here. For additional discussion of this see our "Excursus on the Man of Sin," my Commentary on 2Thessalonians, pp. 106-117. 1. Revelation would have had no relevance for John's day if this interpretation is allowed. This is wrong. The great apostasy was specifically prophesied by Paul who stated that it was '"working already" (2 Thessalonians 2:7). The church already had the disease that was to develop in time into the apostasy. Furthermore, the idolatry, blasphemous arrogance, perversions of the true worship, and other characteristics of the later apostasy were the "stock in trade" of the pagan religions prevalent everywhere when Revelation was written; but the thing that astounded John himself was the visions of these same things in the church at a time which we recognize as being far later. See article below on "'Resurgence of Paganism in the Apostasy." 2. John's vision deals with the emperor cult. There is an element of truth in this; for the pure paganism of that condition was just as sinful in its original setting as it was later in the apostasy. The error is in making that original paganism the only thing in this prophecy. Such a view is just as myopic and unreasonable as limiting it to the Papacy alone; neither extreme is correct. See statement of the main-line interpretation at the head of this discussion. 3. As Pieters said, "It is difficult to see how original readers of Revelation could interpret this any other way than as a reference to the Imperial City."[10] We agree that that is exactly what they would have done, but this is not a valid objection, because the prophecy is vast enough to include a relevance for all generations. The acceptance of the New Testament as a guide, not for one age only, but for all ages, it seems to us is the only tenable view of it as the word of God, an inspired book. This is precisely the point where so many go astray. 4. Viewing the Harlot as the city of Rome harmonizes better with Revelation 18 and the facts of history. This must be denominated as a monstrous misstatement of fact. See our interpretation of Revelation 18. Also, the city of Rome (in its pagan character) has not continued throughout history to rule over all nations, a dominant prediction in the prophecy, except in the very sense of our interpretation. See more on this in the notes below. 5. "It is not without precedent to apply the figure of the Harlot to a heathen city, without any religious reference."[11] This of course is true; but where is the compelling reason for so doing? when the vast majority of instances employing this figure in the Old Testament refer absolutely to the apostasy of God's people from the true worship of Jehovah. Besides that, in the New Testament, there is no example whatever of its being used of a heathen city. This objection has no weight at all. Over and beyond all arguments and objections is the startling, dramatic contrast between the Bride of Christ and the Harlot which dominates this and the succeeding chapter, and which, on its face, positively has to mean the True Church and the False Church. OF IN THE The relevance of Revelation to John's day is seen in the condemnation of paganism which was rampant in apostolic times. The same relevance, of course, pertains to that resurgence of paganism which undeniably marked the character of the Apostate Church. If Revelation was relevant to either period, it was relevant to both. Here is a list of a few elements of paganism found in the apostate Christianity: 1. The consecration of sacred images for use in Christian worship was borrowed, in its totality, from paganism. Indeed, the "image" of St. Peter in Rome, the bronze foot of which has been kissed away by adoring multitudes, is reliably reputed to be the pagan statue of the god Pluto, transferred from the Pantheon! 2. Mariolatry has elevated a vulgar female statue above the high altar, where it stands higher than the image of Christ, the whole system being nothing but an adaptation from the old Babylonian myth of the queen of heaven, the Assyrian Ishtar and her Tammuz. "She was worshipped by the offering of a wafer (a little cake), along with forty days of Lent, of weeping over the destruction of Tammuz ... and after forty days, the people celebrated Ishtar, exchanging Ishtar Eggs!"[12] Of course, the holy communion itself was adjusted so that the bread was formed after the pattern of those pagan wafers. 3. The use of holy water in the church came over in its entirety from paganism. "The holy water was used by the heathens to sprinkle themselves at the entrance to their temples; and this is admitted by Montfancion and the Jesuit La Cerda."[13]4. The burial of dead bodies in church houses came from Athens, as related by Plutarch in his Life of Theseus; and, as they did of old with their pagan heroes, the church began to deposit relics of so-called saints, supplemented by processions and sacrifices."[14]5. Celibacy is another relic of paganism. "It was most esteemed among the heathen philosophers."[15]6. Praying for the dead began in 380 A.D., and was at first vigorously opposed and condemned. It is another relic of paganism and the forerunner of the doctrine of purgatory.[16]7. The Papal keys are exactly the same as those of the pagan gods Janus and Cybele, worshipped by pagan Rome long before Christianity. 8. The lighting of blessed candles was practiced in paganism in Siberia where they were placed before the statues of pagan gods.[17]9. The tonsure, the shaving of the heads of priests, was practiced by the pagan priests of Osisis, the Egyptian Bacchus, as was also true in India and China.[18]10. The forgiving of sins, "absolutions," one of the most monstrous of un-Christian doctrines, appears to have been an outright invention. These are only a few of a hundred similar things that might be cited, such as: the assumption of blasphemous titles, the consecration of sacred priestly vestments, the baptizing of bells, "The Feast of All Souls," first celebrated by pagans in the lifetime of Romulus, monasticism, the elevation of the host, and many other devices and practices of paganism at the time Revelation was written. It is clear enough for anyone looking into the matter that Apostate Christianity was indeed the old paganism with a Christian veneer. Therefore, the interpretation received here by no means violates the relevance of the sacred prophecy for the first generation that received it. Paganism, whether in its original setting, or as revived and continued by the Apostate Church itself, is the essence of what the apostolic writers condemned. We shall now examine the text of this marvelous chapter. [1] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 250. [2] Ibid. [3] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 413. [4] Albertus Pieters, op. cit., p. 251. [5] Ibid. [6] Ibid., p. 252. [7] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press, 1975), p. 165. [8] A. Plummer, op. cit., p. 413. [9] Ibid. [10] Albertus Pieters, op. cit., p. 256. [11] Ibid. [12] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962), III, p. 185. [13] John F. Rowe, History of Reformatory Movements (Cincinnati, Ohio: John F. Rowe, 1894), p. 259. [14] Ibid. [15] Ibid. [16] Ibid. [17] Ibid. [18] Ibid. And there came one of the seven angels that had the seven bowls, and spake with me, saying, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters;(Revelation 17:1) There came one of the seven angels ... This angelic interpretation of the vision is here identified with the series of the seven bowls just concluded, leading to the conclusion that what is about to be revealed in Revelation 17 and Revelation 18, is actually a "playback" of the great judgment scene just seen, but with an elaboration and specific attention to what was included in the fall of "Babylon the great" (Revelation 16:19). I will show thee the judgment of the great harlot that sitteth upon many waters ... But was she not seated upon a beast? Yes, but both she and the beast rise from the teeming populations of the earth. Harlot ... "In Isaiah 1:21; Jeremiah 2:20 Jeremiah 2:31, etc., these terms are used to describe God's apostate people, those once joined to him in covenant relationship, but who had broken their marriage vow of faithfulness."[19]"In the Old Testament, this imagery is commonly used to denote religious apostasy."[20] "Is this harlot, then, Papal Rome? The answer is: Insofar as Papal Rome has wielded tyrannical power, turned persecutor, stood between the spirits of people and Christ, depraved the consciences of people, withheld the truth, sought aggrandizement and demonstrated the power of a political engine rather than that of a witness of Christ, she has inherited the features of Babylon."[21]Note that there are three Babylons: (1) the original city of that name situated upon the Euphrates river, and the historical persecutor of the first Israel; (2) the pagan city of Rome, symbolized by the sea-beast (Revelation 13:1), and also its counterpart ridden by the harlot; and (3) the "Mystery Babylon" symbolized both by the land-beast and by the harlot herself. In this and the following chapters it is the third meaning which predominates. [19] Ibid. [20] Robert H. Mounce, Commentary on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 307. [21] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 611. Verse 2 with whom the kings of the earth committed fornication, and they that dwell in the earth were made drunken with the wine of her fornication.With whom the kings of the earth committed fornication ... This speaks of an illegitimate and sinful melding of Church and State as one of the principal sins of the harlot. This woman, and the radiant woman "arrayed with the sun" (Revelation 12:1) are starkly "contrasted in every particular that is mentioned about them."[22]One is pure, the other corrupt. One belongs to the Lamb, the other to the devil. One is clothed with the sun, the other in scarlet and gold. One is a chaste virgin, the other a brazen harlot. One is persecuted, the other is a persecutor. One sojourns in the wilderness, the other reigns there. One enters into the marriage supper of the Lamb; the other is hated and consumed. One enters heaven, the other departs into darkness. ENDNOTE: [22] Frank L. Cox, Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 101. Verse 3 And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns.And he carried me away in the Spirit into a wilderness ... "A wilderness" is here significant. Plummer, Alford, and others have pointed out that our version (ASV) is incorrect in changing this from "the wilderness" as in KJV.[23] It is not merely "a wilderness," but "the wilderness" of the church's probation that is meant. This strongly supports the view of the harlot as the apostate church. This wilderness scene is that of a violated probation. A woman upon a scarlet-colored beast ... "We should identify this beast with that in Revelation 13:1. The woman's position indicates a close connection and identifies her as one of the forces of evil supported by the beast."[24] "It would be foolish to underestimate her. Even John finds himself marveling (Revelation 17:7)."[25][23] A. Plummer, op. cit., p. 414. [24] Leon Morris, Tyndale New Testament Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 205. [25] Michael A. Wilcock, op. cit., p. 160. Verse 4 And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication,And the woman was arrayed in purple and scarlet ... The color strongly stresses her identity with the beast and her accommodation to his principles. And decked with gold and precious stone and pearls ... These indicate vulgar wealth lavished upon herself. Extreme riches is an outstanding mark of the apostate church this very day, which is richer by far than any human government, even including that of the U.S.A. One little Boy's Ranch in Nebraska has recently been exposed in the public press as having a cash endowment in stocks, bonds and securities of over $300,000,000, and that at a time when their full-fledged fund-raising activities are going full blast. All of this vast horde of wealth was solicited and raised from the public for the ostensible purpose of taking care of a few run-away boys at "Boy's Town." And a golden cup full of abominations, even the unclean things of her fornication ... This "'golden cup" may be seen at every communion service in the apostate church, not in the hands of the Bride to whom it belongs, but in the hands of the hierarchical priesthood who withhold it from the Bride and drink it all themselves! And what is that, if it is not the unclean things of her fornication? That which belongs to the Bride has been taken away from her. Is not this spiritual fornication? Verse 5 and upon her forehead a name written, MYSTERY; BABYLON THE GREAT; THE MOTHER OF THE HARLOTS AND OF THE OF THE EARTH.And upon her head a name written ... In the culture of those times, harlots customarily "wore on their brows labels inscribed with their names; this whore is thus in character."[26]; MYSTERY; BABYLON THE GREAT ... See under Revelation 17:1 for identification of the three Babylons. The comma after MYSTERY should be omitted, as her name is not BABYLON, but MYSTERY BABYLON. Just as the pagan empire was Babylon, answering to the Old Testament type, this woman is also Babylon in a different and extended sense. She is MYSTERY BABYLON, the essential quality of the mystery is that "the worldly portion of the church, though nominally Christian, is in reality identical with the world and is openly antagonistic to God."[27]"Mystery is part of the name; it is not literal; something lies behind which will be made manifest in due time."[28]THE MOTHER OF THE HARLOTS AND OF THE OF THE EARTH ... This harlot sets a religious style that will be copied throughout the ages. Many have interpreted this as a reference to apostate Protestant churches; and, while true enough, this by no means exhausts the interpretation. [26] Leon Morris, op. cit., p. 206. [27] A. Plummer, op. cit., p. 415. [28] W. Boyd Carpenter, op. cit., p. 611. Verse 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder.And I saw the woman drunken with the blood of the saints ... with the blood of the martyrs ...Who invented the Inquisition? Who invented the torture chamber and the rack? Who burned at the stake the uncounted thousands and millions of God's servants? Who? This scarlet whore, dressed in purple, decked in gold, riding in control of the governments of the world. It has been estimated that she has slain fifty millions of the servants of Jesus Christ.[29]I wondered with a great wonder ... In some versions, this is wondered "with a great admiration." "This does not mean admiration in our modern sense."[30] Despite Carpenter's opinion, however, we are inclined to think that it does mean "admiration" in our modern sense; it was a startled, astonished kind of admiration, mingled with wonder. Now there is no way that John could have wondered if the woman had symbolized pagan Rome. Prophetic descriptions from the Old Testament were plentiful and well known to John which portrayed ancient Babylon, a pagan city, in exactly this same graphic terminology, even complete with the "golden cup" (Jeremiah 51:7). This verse therefore proves that literal Babylon, or literal Rome, cannot be meant. John could never have "wondered" at a description already thoroughly familiar to him. No! The wonder here is in the application of this description to this whore which was once the true church of God! See "Admiration of the Harlot," introduction, chapter 18. [29] W. A. Criswell, op. cit., p. 186. [30] W. Boyd Carpenter, op. cit., p. 612. Verse 7 And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns.Wherefore didst thou wonder ... The terrible thing that astounded John was "that a portion of the church is one with the hostile world."[31] The angel seems to have wondered at John's wonderment, because "there were sufficient marks to identify the harlot,"[32] Very similar descriptions of Judah, a type of the church, inJeremiah 2 and Jeremiah 3 should have made it plain to John. He should have been able to read in the vision the truth that just as the old Israel had apostatized and crucified the Christ, the church of Christ also, in the lapse of years, would fall from her high calling and become an ally of Satan. "The hint of this slumbered in the vision."[33]I will tell thee the mystery of the woman ... and of the beast ... In revealing this, the angel would unveil the woman's true identity with the land-beast and the sea-beast both! Particularly, however, she must be tied more conspicuously to the land-beast. She rides the sea-beast; she is the land-beast! [31] A. Plummer, op. cit., p. 416. [32] Ibid. [33] ? Verse 8 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.The beast that thou sawest was, and is not, and is about to come up out of the abyss ... As Beckwith said: It seems unquestionable that the idea expressed in these words (Revelation 17:8) is the same as that denoted in the symbolical vision by the head smitten unto death and healed (Revelation 13:3). They are described in closely parallel terms.[34]This is an exceedingly important point, having the meaning that this woman herself is that "healed head" once smitten to death. Pagan Rome, the sixth of the seven heads (Egypt, Assyria, Babylon, Medo-Persia, Greece, and Rome) was the one smitten to death, even as the previous "heads" had run their course and fallen; but the death of this sixth head (Rome) would be different; its "death" would not be the end of the persecuting state. The woman herself was to be the healing of the sixth head, its replacement; and the Great Harlot would succeed the persecuting empire of pagan Rome in the form of the persecuting power of "Christian" Rome. Did it happen? Who can deny that it did? Who needs any answer except the history of the past two millenniums? In this, it is also clear what is meant by the land-beast making an image of the first (Revelation 13:15). When the harlot, certainly the same as the land-beast, made an image of the beast, or to the beast, what is meant? Exactly the same thing that is meant when it is said that Tommy grew up and made an engineer! He became an engineer. The woman made an image of the beast which was persecuting pagan Rome, becoming herself persecuting "Christian" Rome. She herself was the image of the beast, the healed head, the replacement and successor to pagan Rome. Historically, this places her after 476 A.D., when the pagan empire fell, long after emperor worship had perished from the earth. Note that there is absolutely no reference whatever in Revelation to making an image "to Caesar," or to "the emperor," or "to one of the kings." No! The image was "of the beast," not of one of his heads, even if "heads" is misinterpreted to mean "emperors." And go into perdition ... The ultimate destiny of all evil is never denied or thwarted by the riches and glory displayed in the present existence. These words are to keep that truth in focus. And they that dwell on the earth shall wonder ... This refers to the unregenerated, non-Christian world. They whose name hath not been written in the book of life ... See comment on this under Revelation 13:8. From the foundation of the world ... Unlike the passage earlier (Revelation 13:8), this phrase is here applied to the inscription of the names of the saints in the book of life. The eternal purpose of God is known by him from the beginning, regarding all things and all people. Of course, there are unfathomable mysteries about such things which we cannot understand; but the meaning of the words is clear enough as they regard the purpose in view, encouraging the redeemed. In whatever manner the entire world may be captured and enthralled by the charms of the satanic beast, the true Christian will not be deceived. How that he was, and is not, and shall come ... Note that in the Greek (ASV margin), the last words are "shall be present," recalling Revelation 13:3. See comment quoted above from Beckwith. As Hendriksen said, "The book of Daniel proves that these seven heads do not symbolize seven individual kings or emperors, but seven anti-Christian world powers."[35] See under Revelation 17:8 for a list of these, Rome being the head "that now is." The use of the past tense "he that was" is a reference to the vision that John had seen (past tense) in Revelation 13:3; but the head John had seen as existing there, is the same as the one that will be designated "one is" in Revelation 17:10. Revelation 17:8 refers to what John saw (past tense); andRevelation 17:10 indicates the meaning (present tense) for John, explained by the angel. [34] Isbon T. Beckwith, The Apocalypse of John Grand Rapids, Michigan: Baker Book House, 1919), p. 696. [35] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 204. Verse 9 Here is the mind that hath wisdom. The seven heads are seven mountains on which the woman sitteth:Here is the mind that hath wisdom ... These words seem to be addressed to any temptation of taking an easy, literal view of the prophecy. As Plummer warned, any literal application as to the seven hills of Rome must not be considered to be the full significance of these words, despite the fact that, "They may indeed be a partial fulfillment, but not the whole signification."[36]The seven heads are seven mountains on which the woman sitteth ... In this there is a subtle extension of the harlot's stature, for she is represented as gathering up in herself all the authority and power of the first beast (Revelation 13:1), even as did the second beast (Revelation 13:12). "The seven heads" are here called seven mountains, just as they will be called seven kings in the next verse. Heads, mountains, kings ... they all mean the same thing. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 17:2. The kings of the earth means the rulers over the various divisions of the political empire, such as the ones named at Revelation 13:1. In their devotion to the spiritual harlot they were guilty of fornication. The inhabitants of the earth refers to the subjects under these kings who submitted to their adulterous ruling. Wine of her fornication. In literal practice we find "wine and women" often associated, hence they are so considered in the symbolic vision that John saw. Comments by Foy E. WallaceVerse 2.The reference in Revelation 17:2 to the harlot's fornication with the kings, and the wine of her fornication making drunk the inhabitants of the land were symbols of the extensions of Jerusalem's affiliations with foreign people, and the passion to be like the nations around them, as Israel demanded in 1 Samuel 8:5. These affiliations so enamored the inhabitants of Judah and Jerusalem as to be characterized in the symbolism of being drunk with. the wine of her fornication.The apocalypse was consistently that of apostate Jerusalem. It described the iniquities of Israel from their national sin of demanding a king to be as other nations under Samuel, the course that carried them into exile; and that in the visions of Revelation brought their city and their national existence to destruction. Revelation 17:3. Carried me away in the spirit is significant, and reminds us again of the truth that John never did leave the isle of Patmos literally while in the vision of this book. It was a part of the symbolical vision to be taken away into the wilderness and see the things that shall be described. The woman is the apostate church of Rome symbolized by the city of Rome because the church rested on the government of that city for support. The literal reason for using a beast in the symbol that was scarlet, was the fact that scarlet was one of the royal colors of the Empire. Seven heads and ten horns is explained at chapter 13:1, and it will appear in this chapter with a slight variation in the application. Comments by Foy E. WallaceVerse 3. (2) The woman on the scarlet coloured beast--Revelation 17:3-8."So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns."The color of the beast was derived from the Red Dragon of the preceding chapters that instigated the persecutions. The crimson color was also the symbol of sin: "Though your sins be as scarlet . . . though they be red like crimson" Isaiah 1:18. The adaptation of the color red was significant in this symbol of a beast full of the sins of blasphemy. The word blasphemy originally denoted every kind of railing, reviling, irreverence, and insulting reproaches against God, or any other detraction; hence, this beast was full of names of blasphemy--any or all blasphemy against the church that could be named in connection with or reference to every known form of heathen idolatry. The comments on the seven heads and ten horns which characterized the beast have been made in preceding chapters, this being the same beast, the Roman Empire and its tributaries, extended remarks here are unnecessary. Revelation 17:4. Since the state color of the beast (Rome) was scarlet and purple, it was appropriate that the rider of the beast should be robed to match. It is literally true that the clergy of the church of Rome wear these colors in their church ceremonies. It is also appropriate that such colors be used in the symbols of that church, in view of the faithful people of God who had their blood taken from them in the persecution at the hands of that wicked institution. Being decked with precious stones and pearls also was appropriate because the church of Rome possesses and uses great wealth in her ceremonies. The symbolic cup represents the corrupt practices that the church of Rome forced upon her subjects. It is symbolized in the form of a person filling a cup with vile and abominable materials then forcing some helpless person to drink it. Comments by Foy E. WallaceVerse 4.The description in Revelation 17:4, of the woman arrayed in purple and scarlet colour, and bedecked with all adornments of gold, jewels and pearls, were highly extended symbols of the harlots sources of seduction; and the golden cup in her hand full of abominations and filthiness of her fornication were all descriptive of the lewd character of the harlot woman, and symbolic of the unfaithfulness of Jerusalem, "the faithful city become an harlot." It was a lurid picture of the spiritual condition of Jerusalem and all Judea. Revelation 17:5. The name that John saw written on the forehead of this woman was put there by the Lord to designate to the apostate her true character, not that she had taken to herself such an inscription. In truth the leaders of the church of Rome of today deny that this applies to their "holy mother church." Mystery is a part of her characteristics; Thayer's definition of the word at this place is, "The mystic or hidden sense." The apostate church has always thrived most when she could keep her people in ignorance of what was going on. Babylon the great. There are many ways in which anything can be great both good and bad. Babylon was great in a bad sense and that is because she was the most extensive and powerful influence for evil that Satan ever devised. Mother of harlots. A bad woman can be the mother of pure daughters and they would not need to participate in the wickedness of their mother; but this woman's daughters also are harlots. Of course as we have previously learned, harlotry in figurative Ianguage means any false religion or unscriptural organization. The conclusion is that the religious denominations in the world are the harlot daughters of Rome, because they obtained the principal tenets that make up their creeds from the doctrines put out by that apostate church. Abominations of the earth is a general summing up of the evil doctrines and practices of the church of Rome throughout the world. Comments by Foy E. WallaceVerse 5.The name written on the woman's head, in verse five, was the inscription: Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth. The spiritual evils of the land of Judea with all the national apostasies of Judaism were her offspring. The prophet Hosea employed the same figure of whoredom, or harlotry, in his descriptions of Israel in Hosea 1:2 Hosea 2:1-5 of his book of prophecy. Stronger terms defining spiritual adulteries, fornications and harlotry, could not have been employed to set forth the spiritual luridness of Israel which brought on her exile--and the same extreme analogies apply to the spiritual decadence of Jerusalem which culminated in destruction, devastation downfall and termination. Revelation 17:6. Saints and martyrs refer to the same people although the words have a different (but not conflicting) meaning. Saint means a holy or righteous person which applies to all Christians. Martyr means witness and all Christians are martyrs because they are faithful to the testimony of the Gospel regardless of what may be the result. The fact that both saints and martyrs had shed their blood in defence of the testimony of Jesus, shows the latter word is not applied to some on the simple ground that they died for Christ. Saw the woman drunken. To be drunk literally requires that a person be under the influence of alcohol. The term has come to be used figuratively, as when it is said that a man is "drunk with a craze for money; or for pleasure." Rome had shed so much blood of righteous people she is said to be drunk with the desire to slay the Christians. Wondered with great admiration. The last word usually has the sense of approval, but it is not restricted to that meaning. The phrase means the vision John saw was so unusual and vast that he could only gaze at it. Comments by Foy E. WallaceVerse 6.The woman was envisioned as drunken with the blood of the saints, and with the blood of the martyrs of Jesus, in verse six. This not only referred to the fact that Jerusalem had slain the prophets as in Matthew 23:29-39; and been "betrayers and murderers," as charged by Stephen in Acts 7:52; and was the city "where also our Lord was crucified," as in Revelation 11:8; but it was her apostasies that had caused the persecutions which had overwhelmed the land, and Jerusalem was therefore responsible for the blood of the saints and the martyrs symbolized throughout the apocalypse. When John saw this adorned harlot sitting on the beast, he wondered with great admiration. The word wonder here means that the meaning had not yet been revealed, as it was done in the visions that followed. The word admiration has the meaning of astonishment--that is, John wondered with great amazement as he viewed the decked and jeweled Harlot seated on the beast whose power would bring her to destruction. Revelation 17:7. Wherefore didst thou marvel? This question indicates that the amazed expression on the face of John was mixed with that of being puzzled over the whole phenomenon. The angel promises to explain to him all about the mystery involving the woman, the beast and the seven heads and ten horns that the beast had. The passage deviates from the usual manner of the book. When the symbols are described we are generally left to figure out (by the help of history) what the interpretation is. This time the angel will tell to what institutions and persons the symbols refer. Not that he will specify the personal items of application, but he will describe it so that a student of the Bible and history should have no uncertainty about it. Comments by Foy E. WallaceVerse 7. An angel cryptologist in verse seven appeared to decode the symbols which concealed in a mystery the vision of the beast upon which the woman sat. The enigmatic significance of the mystic symbolism which surrounded both the woman and the beast involved their respective destinies --the destruction of the woman (Jerusalem), and the perdition of the beast (the persecutor). The angel interpreter, proposing an explanation of the cryptic vision, repeated the wonder of the woman sitting on the seven heads and ten horns of the beast. It was a continued repetition in description of the Roman Empire, as previously shown, and of Jerusalem the apostate metropolis of Judaism. Revelation 17:8, Was and is not refers to Pagan Rome which ceased to be such an institution (on the surface) after the time of Constantine. Ascend out of the bottomless pit. The last two words mean that part of the intermediate state where evil men and angels are kept until the judgment day. It is the place where the wicked rich man went as recorded in Luke 16:23 where the word is "hell" but comes from a different Greek term. Since the members of Pagan Rome were wicked it was necessary to show them as ascending from this pit. But we should take notice that the vision leaps across all the intervening years for the moment to predict the final destiny of those members of the beast that had been in the bottomless pit. After the intermediate state is no longer needed, these wicked persons will ascend out of that pit and go into perdition, which means they will be cast into the lake of fire. Having shown a brief picture of the fate of this beast, the vision at once resumes the events and appearances that are to take place before the final day of perdition. The vision is so unusual that the uninformed shall wonder at it. That is the same word used in verse 6 which was seen to mean that one is puzzled with amazement, and it would have that meaning especially with the uninformed. By that word I mean the ones described by John as those whose names are not written in the book of life. Chapter 13:8 shows this italicized statement means those who are not faithful servants of Christ. Their names (of the faithful) are said to have been written in the book from the foundation of the world or before the human family had become an orderly group of human beings. The beast that was and is not and yet is was that which caused the astonishment spoken of above. The beast was Pagan Rome outwardly until the time of Constantine, who caused the union of church and state to take place. That put an end to Pagan Rome as far as outward profession was concerned, and it is in that sense that John says the beast is 'not. But In reality Papal Rome retained so much of the doctrines and wicked practices of the original empire, that it could truly be said of Papal Rome that it was Pagan Rome in disguise or in another form. It is in that sense that John says the institution yet is, which caused the uninformed of the world to be amazed and puzzled. But the righteous did not have to be in such a state of mind because they had always been respectful hearers of what inspired men had said. For instance, if they had only-read and considered what Paul wrote in 2 Thessalonians 2, they would have expected such revolutions to take place as these affairs of Rome. Comments by Foy E. WallaceVerse 8.An element of the mystery in the code description of the beast, in verse eight, was in the unusual saying: the beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition. Prevailing in those days was "the Neronic myth" that Nero was dead, but was incarnated in Belial the idolatrous prince and head of the heathen world; and hence, the belief that he lived. The myth could have been the basis of the symbol, which undoubtedly means the persecutor had apparently granted surcease of the persecutions, but it was only a lull--the beast that was, and is not, should again appear without warnings, ascending as it were from the unfathomable depths of diabolical abode. This was the same beast described in previous chapters as appearing in heaven-defined as the realm of political authorities and government, hence in visible personification. After his disappearance, or lull in persecution, he was returning from his invisible demonic habitat, as from nowhere, to revive the persecutions-- hence, the beast was, and is not, and yet is. This verse is comparable to the code six hundred and sixty-six of Rev 13:18 and referred to the same composite beast --the Roman Empire, personified in the persecuting emperor. The reappearance of the beast in the display of power again caused wonderment among the dwellers of the earth whose names were not written in the book of life from the foundation of the world--that is, all of the people of the heathen and Roman world who were not the people of God, and had never been so reckoned, held the worldly pomp and power of the Roman emperor in great admiration. But this inhibition of the presence and power of the persecuting beast was not for long. His reappearance as a persecutor was also characterized as a final disappearance when his defeat and destiny should be accomplished--he would eventually go into perdition. It should be remembered that the destiny of the beast did not refer to the destruction of the empire itself but to the destruction of the persecuting power which the beast represented. The symbols have the same force and application as Isaiah's description of the decease of the wicked lords of Babylon--referring not to the literal demise of the Babylonian empire, but to the wicked dominion over the people of God. There is a continuous reinforcement of the parallels between the apocalypses of the fortunes of Old Testament Israel through exile to their return and the destruction of Babylonian lordship, represented by Isaiah, in Isaiah 66:22, as their "new heavens and the new earth"; and the apocalypses of Revelation dealing with the persecutions of the New Testament church, the destruction of the old Jerusalem, and the symbolic "new heaven and new earth" of Revelation 21:1 --a delineation of the grandeurs and glories of the New Jerusalem. Revelation 17:9. The seven mountains have no special significance except as an item of geography and history by which to identify the city of Rome. On whieh the woman sitteth means that the apostate church rested upon the government of Rome for support. Comments by Foy E. WallacVerse 9.(3) The great wonder comprehended--Revelation 17:9-11. "And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: fire are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition." The mind which hath wisdom referred to the deep mystical import of these symbols which were here merely projected but not fully explained or interpreted--the full meaning is reserved for the following chapter. Everything in the visions revolves around the Jerusalem of the Jews, Rome being only collateral to the accomplishment of the visions. The reference to the seven mountains was not subject to a literal application any more than the literalizing of the woman. Mountains were ordinarily the symbols of the seats and positions of political and governmental authority, where power was concentrated. And while that was true of Rome, surrounded literally by seven hills; it was true also that Jerusalem was the city where apostasy in the realm of religious power was concentrated; and Jerusalem was also surrounded by seven literal mountains: Zion, Acra, Moriah, Bezetha, Millo, Ophel and Antonio; all of which are mentioned in the history of Josephus in connection with the war against Jerusalem (Book 5, Section 5, 8). The application of these symbols to Jerusalem finds consistency in the context. Revelation 17:10. In some previous verses and in verse 12 below the text plainly says the ten horns represent ten kings or kingdoms that were inferior units of the Roman Empire. Hence the seven kings of this verse must have another meaning, and I believe they refer to important men who were leaders in the affairs of state right in the capital city. It is merely a coincidence that the Lord had seven of those prominent men in mind which is also the number of the geographical hills or "mountains" that comprised the city of Rome. It is clearly shown in Roman history that leading men in the Empire often vied with each other for power and the vision shows such a conflict. Comments by Foy E. WallaceVerse 10.The seven kings of verse ten were the imperial Caesars, of which Nero was sixth in succession from Julius. The seven mountains cannot be representative of the seven kings, since the text does not read they are seven kings, but "there are seven kings." The text further states that five are fallen, and one is and the other is not yet come. Though Julius Caesar was the head of the Roman Republic, it merged into the empire; and the Roman emperors derived the official title Caesar from Julius. There can be no reason in fact or history to justify omitting Julius from the count of the Caesars of Rome, and only the demands of a theory to provide a later date for Revelation has caused it to be done. The seven kings, five of which had fallen, followed the count from Julius Caesar, the first-then, Augustus, Tiberius, Caligula, Claudius, the five which had fallen-- and Nero, the sixth. He was referred to in the phrase and one is--that is, the reigning emperor. It is further stated that the other, or the seventh, is not yet.The five Caesars had passed before John wrote this apocalypse; and Nero, the sixth Caesar, was reigning at the time Revelation was written. The apocalypse belonged to the Neronic period. Omitting quite properly the subordinates, or mock rulers, Domitian was the seventh Caesar; and the text specifically stated that he had not come. It is difficult to account for a theory that fixes the chronology of Revelation in the latter part of the Domitian reign when he, the seventh, had not come. The rectification of the traditional chronological error attached to the Book of Revelation will automatically correct the "future prophecy" theories so full of misconcepts. The text stated that the seventh king, or emperor, must continue a short space--that is, the persecutions would not end with Nero, but would continue to be prosecuted in reigns of short duration of the successive emperors. Revelation 17:11. The beast that was has been already shown to be Pagan Rome. The apostle says this beast is the eighth; not merely one more beast that would count up to eight, but it was the eighth and of the seven. This denotes that it was in the same line, or bore some fact in common with the others. And the phrase goeth into perdition strengthens that conclusion, for we learned in verse 8 that it was Pagan Rome that was to go into perdition. (Not that Papal Rome will escape perdition, but that is not under consideration at present.) The vision means that Pagan Rome as a whole must take her place in the count with all those individual "kings" or chief men in the corrupt institution, and all go down as a unit into the lake of perdition. Comments by Foy E. WallaceVerse 11.It is stated in verse eleven that the beast that was, and is not, even he is the eighth, and is of the seventh, and goeth into perdition. There is a repetition here of verse eight, to which the reader may refer, concerning was, is not, and yet is.But verse eleven affirms the affinity and continuity of the imperial beasts. From the sixth to the seventh the vision was extended, in verse ten; and verse eleven presents the eighth as having the same genus, the spirit of the persecuting beast appearing in one emperor after another until their course was run. To the church at Smyrna the Lord said: And ye shall have tribulation ten days. This undoubtedly referred to the period of the ten persecuting emperors from Nero to Diocletian, who vowed to obliterate the name Christian from the Roman Empire; and it fixes the time period of these apocalyptic disclosures from Nero to Diocletian, the tenth emperor from Nero--thus assigning the date of Revelation to the early part of Nero's reign, before the siege and destruction of Jerusalem; and its symbols to the Nero-Diocletian period of persecution. Revelation 17:12. These ten kings (or small kingdoms) are named at chapter 13:1. It says they had received no kingdom as yet. The meaning is they were not in rightful control of their kingdoms although they were acting as kings. But the phrase also indicates that they will finally be kings in their own right after Papal Rome has been put down even as Pagan Rome was, then each nation will have its own chosen form of government. But for the time being they may only act as kings. One hour with the beast is a figure of speech meaning that the time for continued oppression of Rome was to be comparatively short. The reader should bear in mind that the vision goes from the days of Pagan Rome in verse 11 to those of Papal Rome in the present verse. On that basis the beast now is Papal Rome in conjunction with the state. Comments by Foy E. WallaceVerse 12.(4) The coordination of the ten kings--Revelation 17:12-18 :The ten kings of the beast in verse twelve had received no kingdom as yet; but receive power one hour with the beast. These mock rulers of the Roman tributaries had no independent rule; they were the contemporary subordinate rulers with the beast for one hour--that is, a temporary exercise of a delegated power in conjunction with Rome, but of short duration as persecutors; their power would continue no longer than the accomplishment of God's will in the destruction of Jerusalem and the end of Judaism. Revelation 17:13. These means the ten kings of the preceding verse and until they have had their eyes opened by receiving the Bible back again, they will not know any better than to give their power and strength unto the beast (church and state). Comments by Foy E. WallaceVerse 13.It is stated in verse thirteen that these ten kings had one mind. The overshadowing personage of Nero was pictured as standing behind; but the single aim and common purpose was the destruction of Jerusalem, the devastation of Judea to rid the empire of Judaism, and the subsequent war against Christianity in the full power and strength of the coalition of the kings with the emperor against the church. Jerusalem was destroyed, Judaism perished, but the church survived. Revelation 17:14. These again means the ten kings just mentioned. While they were still under the control of Papal Rome and blinded by the false doctrines of that corrupt beast, they were opposed to the Lamb of God and made (religious) war with Him. The Lamb shall overcome them. This will be accomplished by the Reformation, for that movement will give the Bible back to the people in their native tongue. When that is done the Lamb shall overcome them which means He will subdue their opposition to the word of God and to the true church that is regulated by that word. Lord of lords puts Christ above all other rulers, and King of kings means He is greater than the ten kings who fought against Him. Christ does not conduct the conflict directly but does it by His great army. The army is composed of those who are called (by the Gospel), and they are chosen because they have qualified themselves by being faithful. Comments by Foy E. WallaceVerse 14.The vision in the preceding chapters of the great red dragon's war against the Christ is continued in verse fourteen; but the Lamb would overcome all assailants and assaults against his church, for he is Lord of lords, and King of kings--over all kings and emperors of the earth --and because his followers are called, and chosen and faithful. Such fidelity cannot be extinguished by the trials of persecution Revelation 17:15. The angel now begins to give John the interpretation of the vision as was mentioned at verse 7. The first verse says the corrupt woman sits upon many waters, and this verse explains it to mean peoples and nations, etc. That is because the Roman Empire was one of the "four world empires" which contained all the so-called civilized people of the earth. Verse 15.It is repeated in verse fifteen that the waters upon which the Harlot sat were the peoples, and multitudes, and nations, and tongues, which represented, as previously explained, Jerusalem's affiliations with the heathen world, and the intermingling with nations and people of all parts of the empire. This became a source of corruption and apostasy. Revelation 17:16. The ten horns are the kings or kingdoms which are named in the comments at chapter 13:1. Shall hate the whore is literal, for when the kings and people of the smaller units of the Empire come to realize how deeply they have been deceived by her they can have no other feeling toward her. The rest of the verse is a symbolical vision of the resistance that will be put up by these ten kings and their people when they "get their eyes open." Comments by Foy E. WallaceVerse 16.It is declared in verse sixteen that the kings of the empire, represented by the ten horns, hated the Harlot. This is solid proof that the harlot city was not Rome--assuredly the Roman kings did not hate the capital city of the Roman Empire. But they did hate Jerusalem and coordinated their efforts with the emperor to reduce it to the condition here described: make her desolate and naked, and shall eat her flesh and burn her with fire. The Lord's account of the siege of Jerusalem together with the history of Josephus were a graphic fulfillment of these apocalyptic pronouncements on apostate Jerusalem, the faithful city become an harlot. Revelation 17:17. God bath put in their hearts. God never directly causes any person to do wrong who wants to do right. But when a man or group of men shows a persistence toward wrong, then He gives them up to carry out their own ways until they have learned their lesson. (See the comments at 2 Thessalonians 2:11.) It had been predicted (in such passages as that just cited) that such conduct would be practiced by these kings, hence in doing so they were carrying out the divine prediction. But they will be suffered to operate in that way only until the words of God shall be fulfilled. This means until the time for them to be enlightend by the work of the Reformation. Comments by Foy E. WallaceVerse 17.The accord of these kings with the emperor was described in Revelation 17:17 as being in God's plan to fulfill his words, spoken by his prophets, and by the Lord Jesus Christ himself, concerning the destruction of the once faithful but then harlot city of Jerusalem, Revelation 17:18. Since the Reformation has not occurred yet, at the point of the great drama applying to this verse, the woman and great city refers to Babylon as the union of church and state. Comments by Foy E. WallaceVerse 18. With verse eighteen the chapter closes with a significant declaration: And the woman which thou sawest is that great city which reigneth over the kings of the earth. It is this passage that has been the basis of the interpretation and theory that Rome was the city that reigned over the kings of the earth, and was therefore the harlot city. But the conclusion does not follow. In Revelation 11:8 Jerusalem is called the great city under the symbols of Sodom and Egypt, hence the term "great city" has been a mystic designation for Jerusalem. In the history of Josephus, Volume 7 of Wars, Section 8, 7, the historical term "that great city" was applied to Jerusalem. This was both the historical and symbolic designation for Jerusalem. There are no such terms and titles employed to designate Rome. The appellation for Jerusalem comports further with the reference to the city as Babylon, the Great in Revelation 11:8, symbolically called Sodom and Egypt, but identified as being Jerusalem by the statement where also our Lord was crucified.The last statement of verse eighteen "which reigneth over the kings of the earth" did not refer to the empire of the Caesars, nor the city of the emperors. The word reign here denoted a dominion. The earth, as defined at the beginning of the visions and later repeated, referred to the land of Judea, inclusive of Palestine. The city of Jerusalem was the royal city where the kings of Judah reigned. The phrase the kings of the earth was used in the sense of Act 4:26-27 : "The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast annointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together."These "kings of the earth" were of Judah, and Jerusalem was the capital city of the land, standing in the same relation to these "kings of the earth" as Rome sustained to the emperors. The second psalm represents Jerusalem as ruling with a rod of iron over "the kings of the earth" who had set themselves against the Lord's annointed One. In the Wars, Book 3, Section 3, 5, Josephus adds that "the royal city Jerusalem was supreme, and presided over all neighboring country as the head does over the body."There is every contextual reason to apply the language of verse eighteen, "that great city which reigneth over the kings of the earth," to Jerusalem in relation to the kings of Judah, as figuratively set forth in the second psalm, and quoted in fulfillment in the gospel of Matthew. Beside these scriptural applications, it must be true in ordinary logic and common consistency that the beast being the Roman empire, the harlot city which the beast hated could not have been the city of Rome. The entire vision is centered on the siege and destruction of Jerusalem, the demolition of the Jewish temple and the end of theocratic Judaism and of the Jewish state; and the devastation of the land of Judea, the homeland of the Jews. The persecution of the church was a consequence of such catastrophe, being considered by the Romans as a sect of the Jews. But the Roman empire and Rome, the city, were only collateral to the visions of Revelation as the instrument of the power of destruction and of persecution. John T. Hinds Commentary On Revelation 18THE FALL OF BABYLON Rev_18:1-24 The general idea of this chapter is that of a rich populous city being reduced to desolation. The fall of Babylon is the symbol by which is prophetically described the destruction of the apostate church. The vivid imagery, in the main, carries its meaning upon the surface. Only brief expressions from the text in 18: 1 to 19: 10 are given; hence, comparatively few notes will be necessary in explanation. The ideas of a wicked city and a dissolute woman are intermingled and carried to the end of the chapter.(1) The Fall Announced (Revelation 18:1-3)Revelation 18:1 ---After these things.— After the vision described in the last chapter John saw an angel in a halo of light descend from heaven. This is assurance that the announcement he made will certainly be fulfilled. Revelation 18:2 ---“ Fallen, fallen is Babylon."— This expression is borrowed from the Old Testament prophets who speak of ancient Baby­lon’ s fall. (Isaiah 21:9; Jeremiah 51:8.) The tense here is “ prophetic past" to indicate the certainty that the event would take place. For another example consult Isaiah 9:2 Isaiah 9:6. The ruins of cities become the habitation of unclean and wild animals. Compare the language about literal Babylon. (Isaiah 13:20-22.) Revelation 18:3 ---All the nations are fallen.— This shows the reason for her fall— she made the nations drunk with her wine, and this will lead to their fall ultimately. By her perversion of the truth leaders have been seduced into sinful practices, here described as spiritual adultery. Revelation 18:3 ---Merchants of the earth waxed rich.— This includes all those who traffic in papal doctrines for gain. Those made the victims of this traffic will also fall when spiritual Babylon falls. (2) God’ s People Told to Flee (Revelation 18:4-5) Revelation 18:4 ---Come forth, my people.— This is not the language of John, but the command of an angel of heaven. It is the same com­mand that was given Israel regarding literal Babylon. (Isaiah 48:20; Jeremiah 50:8 Jeremiah 51:6.) The angel's command means that people should abandon all false doctrines taught by the mother of harlots, or any of her daughters. This is nothing less than a command to abandon sectarian teaching and practice. If any who have obeyed the gospel have wandered into human churches, they should come out at once. “ My people" here probably do not mean Christians, but that noble, honest number that really want to obey God— hence, by anticipation, called God’ s people. (Com­pare Acts 18:10.) That means they could become God’ s people in fact by coming out. Two reasons are assigned for their coming out: to prevent partaking of her sins and to escape the punish­ment sure to come. Revelation 18:5 ---for her sins "have reached even unto heaven, and God hath remembered her iniquities."— Her wickedness is known to God and he will not forget properly to reward her. (3) (Revelation 18:6-8)Revelation 18:6 ---According to her works.—Render to her double is language addressed to whatever powers God will use for administering punishment to the apostate church. It will be what her works deserve. Revelation 18:6 ---Mingle unto her double.— As her dupes drank from the cup of her false doctrines, so she must drink the cup of punishment. Her glorying in wantonness will be matched with torment and mourning. Revelation 18:8 ---In one day.— The harlot’ s boast “ I sit a queen” finds its fulfillment in the papal claim of infallible authority, but her arrogant claims will end in one day— that is, suddenly. Paul represents the coming of Jesus as a “ thief in the night.” The plagues mentioned in verse 8 are such as naturally would come upon a city being destroyed; typically, they represent the com­plete overthrow and end of the apostate church. (4) Extent of Babylon's Ruin (Revelation 18:9-19) Revelation 18:9 ---Shall weep and wail.— Those who have been deceived by false doctrines shall weep and wail when in fear they look upon her destruction. They will be amazed at the sudden punish­ment of a city so great and proud. Those who have made gain trafficking in human practices in religion will mourn because their source of income has been cut off. There will no longer be anyone to be deceived. The articles of merchandise men­tioned symbolize every kind of religious device used to deceive those ignorant of God's word. The things desired by the reli­gious merchants are gone forever. Naturally such characters will cry, “ Woe, woe,” when spiritual Babylon falls. The smoke and blaze seen in a burning city are a weak but fitting emblem to indicate what will happen when apostate religion is forced to end its wicked work. (5) An Outburst of Praise (Revelation 18:20)Revelation 18:20 ---Rejoice over her.— This language is in direct contrast with the preceding description of the effect on those who made gain out of similar practices. The number of the righteous who will rejoice at the end of spiritual Babylon will include apostles and prophets and all other Christians. The meaning is that God’ s judgment in the case will be what the suffering of saints will demand as a just reward. (6) Sudden and Complete End Symbolized (Revelation 18:21-24)Revelation 18:21 ---Cast it into the sea.—John next sees an angel cast a large stone into the sea. A similar act was performed to indicate the fall of ancient Babylon. (Jeremiah 51:63-64.) The sinking of the stone represents the sudden and complete fall of the apostate church; not by a slow decline, but because of a violent force against it. Revelation 18:22 ---Shall be heard no more.— Music which is the natural sign of joy will cease; no one in the city will have anything to pro­duce gladness. All kinds of crafts will have no chance to operate, and machinery will cease to be heard. Lights will go out and social events will no longer occur. Revelation 18:23 ---All the nations deceived.—The reason for such desolation and ruin will be that false religion has deceived the nation with sorceries— all kinds of tricks, impositions, and false claims to divine power. Another reason is that in bloody persecu­tions this spiritual Babylon has slain saints and prophets of God. The word “ all” here is used in an accommodated sense, meaning that a multitude had been slain in perpetuating the papal system.Revelation Chapter XVIII by B.W. Johnson The Doomed City Summary—The Fall of Babylon Decreed. The People of God Commanded to Come out of Her. The Kings of the Earth Lament Over Her Fall. The Merchants and Traffickers Also Lament. The Millstone Cast into the Sea.The fall of the great city, Babylon, otherwise represented as the woman who sat upon the beast, has been symbolized in the pouring out of the seven vials. The seventeenth chapter describes her, shows her general character, points out the sources of her support, and how these shall finally become her destroyers. The eighteenth chapter borrows language and imagery from the destruction of the ancient Babylon, the oppressor of Israel, especially from the prophets Isaiah and Jeremiah, in order to describe the overthrow of the spiritual Babylon. Since in Revelation 17:16-18 it is shown that the horns of the beast upon which the woman sat have been turned upon her, the present chapter refers to a period of desolation which shall precede her final overthrow. The Papacy is to exist for a period after the support of the secular power is withdrawn. How strikingly the state portrayed in chapter 18 is fulfilled in the lamentations over evil times that are found in all the encyclical letters of Pope Pius IX. and Leo XIII! Revelation 18:1-3. After these things. Those described in chapter 17. Another angel. Some have urged that this is Christ. There is no proof of their correctness. Having great power. There was assigned to him great authority. And the earth was lightened with his glory. This was a proof of power proceeding from God. Revelation 18:2. And he cried... Babylon the great is fallen. Compare this description with Isaiah 21:9; Revelation 14:23 and Revelation 13:21. The fall of Babylon has been already declared (Revelation 16:19; Revelation 17:16) but now it is developed. This picture is intended to portray her utter desolation. Revelation 18:3. For all the nations have drunk. Partaken with her in her sins. Fornication. See note on Revelation 17:5. Merchants of the earth are waxed rich. Her luxurious living had made great markets. Revelation 18:4-8. Come out of her, my people. This invitation is given to the people of God yet in captivity, lest by remaining they should be involved in her destruction. As God once had a captive people in the old Mesopotamian Babylon, so he has a people in the spiritual Babylon. Ever since the Reformation began his voice has called on them to come out of her. Nor can it be doubted that he has many true and earnest worshipers still who have found enough of Christ in the mazes of the Papacy to have given him their hearts. The condemnation of the great spiritual despotism is not a declaration that all whom she has enslaved are the children of the devil. Revelation 18:5. Her sins have reached unto heaven. They call therefore for God's remembrance of her iniquities in judgments. Revelation 18:6. Reward her even as she has rewarded you. This is addressed to those who have meted out her judgments. The divine principle of judgments is that every one shall be rewarded according to his works. What they sow, that shall they reap. This power shall have returned upon it in double portion what it has meted out to others. Revelation 18:7. I sit as a queen. This verse describes her former pride. Compare Isaiah 47:8-9. Revelation 18:8. Therefore shall her plagues come. Notwithstanding her pride and exultation. Burned with fire. See Revelation 17:16. When an ancient city was taken and destroyed it was burned with fire. Revelation 18:9-14. The kings... shall bewail her. There will be mourners. Those who have sinned with her, or profited by her will bewail her fall. Revelation 18:10. Standing afar off. The picture represents these mourners looking from a great distance, afraid to approach nearer. For in one hour is thy judgment come. It has come suddenly. Revelation 18:11. And the merchants of the earth shall weep. All who had made gain in any way from the sins or the luxury of Babylon shall mourn. There follows, then, an enumeration of the articles in which there was traffic. Revelation 18:13. Slaves and souls of men. The Greek reads, “ the bodies and souls of men.” The first seems to refer to the traffic in slaves, a common traffic until modern times and sanctioned by the Papacy. The latter expression seems to me to refer to a spiritual traffic. What is the whole system of masses for the dead, paid for out of the money drawn from mourning relatives, but a traffic in the souls of men? Revelation 18:14. The fruits. These things for which Babylon so lusted are all gone from her forever. Revelation 18:15-19. The merchants of these things... shall stand afar off. The lamentation of the kings over the fall of the city has been given in verses 9-14. The lamentation of the merchants is now given. They are also represented as standing afar off. With them join the shipmasters and mariners who have been engaged in her trade. These all mourn because their profits from her are brought to an end. Revelation 18:20. Rejoice over her, thou heaven. While there are mourners, another company is called upon to rejoice. She had exalted herself against God. All who have been for God, and who have suffered from her, are called to rejoice. Revelation 18:21-24. And a strong angel took up a millstone. See Jeremiah 51:61-64. This symbolical act implies an utter destruction. In Jeremiah the stone is cast into the Euphrates. Now it is cast into the sea, because another Babylon is designed. Revelation 18:22. And the voice of harpers. It is this third angel who declares the silence and desolation of the city now. And the sound of the millstone. In the mills grinding food for the people. The mills were hand-mills, usually worked by women as a domestic duty. Revelation 18:23. For with thy sorcery were all the nations deceived. This accounts for the fact that all nations poured their treasures into her lap. Revelation 18:24. And in her was found the blood of the prophets. It is because she has slain the saints of the Most High that these judgments come upon her. As Jerusalem in the time of Christ filled up the measure of the sins of Israel (see Matthew 23:29 Matthew 23:35-36; Luke 11:51 Luke 13:33), so the spiritual Babylon, the great persecutor, fills up the measure of the sins of the beast and false prophet, and is required to account for the blood of slaughtered prophets and saints of all ages. Verse 1 Revelation Chapter Eighteen The relationship of this chapter to the preceding one is generally admitted, although there are several views with regard to the exact nature of that relationship. That the judgment of the great whore is still under consideration seems certain; but Criswell thought that Revelation 18 deals with the particular "judgment of God himself upon Babylon,"[1] as sharply distinguished from the judgment of Revelation 17, in which "the nations of earth, not by the intervention of heaven, but by something that mankind does, grow weary of her and destroy her."[2] As we see it, this is a distinction without a difference. "God puts into their hearts to do his mind" (Revelation 17:17); therefore, it is still God's judgment in both instances. The judgment of Jerusalem was nonetheless God's, because it was executed by Roman armies (Matthew 22:7); nor is the destruction of the harlot any less the judgment of God himself because it was effected by multiple kingdoms of the earth who finally had enough of her. In the great judgment scene of Rev 16:20, the final overthrow of "Babylon the great" was briefly mentioned; and both Revelation 17 andRevelation 18 are a double recapitulation of that same event, Revelation 17 being given over to the revelation of "Babylon's" identity, as indicated by the brief tie-in by another reference to her destruction in Revelation 17:17. Next, comes Revelation 18 with a particular close-up of conditions in Babylon on the eve of the final overthrow in the last judgment. One of the big expressions in this chapter is "one hour," that being the period of the ten kings (Revelation 17:12) who "burnt" the whore and ate her, not realizing in doing so that they also destroyed themselves. These are the mysteries cleared up in chapter 18. Thus it will be seen that the principal events here are what takes place against Apostate Christianity during the period of the ten kings and the eighth beast with whom they are surely identified and to whom they gave their mind and authority. Ladd gave this analysis of Revelation 18 : After foretelling the destruction of Babylon by the beast (the ten kings) and his vassal kings, a long section on the same theme depicts in greater detail the destruction of the once proud city.[3]Thus, both Revelation 17 and Revelation 18 are successive "close-ups" of the great judgment of Rev 16:20. At the end of these (Revelation 18:21), the final judgment is again symbolized by the hurling of the mighty boulder into the sea, making both of these chapters another recapitulation ending in exactly the same place as the previous sections have ended; namely, in the final judgment of the last day. In our interpretation, the events of chapter 18 are future from our own times, because they belong to the period of the ten kings and the eighth beast which apparently have not yet been fully manifested upon earth. Still, there have been enough "partial" fulfillments to leave an element of uncertainty. Here is an outline of the chapter: A CLOSE-UP OF BABYLON'S 1. The announcement of her fall (Revelation 18:1-8). 2. Consequences of her fall for the world (Revelation 18:9-20). 3. The finality of her doom (Revelation 18:21-24). THE OF THE HARLOTOnce more, it is incumbent upon us to explain our persistent identification of the harlot with Apostate Christianity, the great Roman Catholic Church itself being a conspicuous element of that apostasy, but by no means all of it. The extensive details in this chapter regarding business, commerce, merchandise, and trade have led some to make confident assertions limiting these references to pagan Rome, overlooking the fact, as Alford pointed out, that, "The difficulty of doing so is unsolved."[4] Whatever may be intended by these elaborate commercial symbols: One thing cannot be denied: the muddy Tiber flowing through Rome could never carry the enormous maritime traffic portrayed here. Pagan Rome was never famous as a center of selling and exchanging merchandise.[5]Despite all the insoluble problems of doing so, some scholars insist that the harlot is pagan Rome. "Babylon is a figure of the city of Rome."[6] "The great harlot symbolizes the city of Rome."[7] The destruction of the harlot is used here to picture "the destruction of the Babylon of the New Testament, Rome,"[8] etc. Nevertheless, we are certain that this view is incorrect and that the elaborate commercial symbols which in no sense can properly symbolize pagan Rome have a far more appropriate meaning. There are some who cannot see anything here except Papal Rome as the harlot; and, as Smith said, "There is much here to support their view,"[9] but, as frequently noted in this commentary, we simply cannot thus limit it. Much more is involved than the Papacy, despite the undeniable truth that the Papacy must certainly be included in the meaning. Morris rejected the inadequacy of applying this chapter merely to pagan Rome, thus: John is thinking not of the fall of one city or empire but of the collapse of civilization. Final judgment means the overthrow of all that opposes itself to God.[10]This is correct as far as it goes, but it falls short of including the religious situation as it must be related to all this. In short, it leaves out the Papacy (as so many do); and without that nothing is explained. Wilbur M. Smith believed that the fall here presented is that of the "Apostate Christianity, the world religion that has betrayed Christ, and is interlocked with pagan, godless governments."[11] This too is correct as far as it goes, but it leaves unexplained the inconceivable grief in which the very people who destroyed the Apostate Christianity greeted the actual accomplishment of it. To understand this is to understand the passage. True, the destruction of the harlot was the destruction of Apostate Christianity; but that is not all it was. Merely getting rid of all religion would have been greeted with howls of glee all over the world if that had been all that the destruction of the harlot meant. We shall attempt to show the larger picture of what actually is prophesied as happening. The limited views already noted, that "the great world-city," "cities everywhere," "urban civilization," etc., are what is meant by the harlot, is absolutely contradicted by one thing, the hatred of the ten kings (Revelation 17:17) who are the symbols of great world governments. We cannot imagine, nor can anyone else, that there can ever come a time when the great governments of the earth will "hate" urban civilization, the great world city, or cities everywhere, which have always been, are now, and shall ever continue to be the very essence and foundation of world governments. Could any government hate and willfully destroy its tax base? We cannot believe that Revelation prophesies any such thing. Is it not clear that it is the religious thing which will at last incur the wrath and hatred of the kings? This is the undeniable fact that absolutely requires that the Papacy and related phenomena be included in the understanding of who the whore is, and all that was involved in her destruction. The ten kings, who are the executioners of God's wrath upon the whore, will hate her, not the great populous cities of the world, either singly or collectively; but what they will overlook in their terminal assault upon the whore is that the whore herself is the principal element of stability in the whole civilized world, and that her fall will have fatal repercussions for themselves. Christendom, in a remarkable degree, is an edifice constructed by the harlot; and this is as good a place as any to take a look at the harlot's contribution to the world structure in which she is yet the principal glue that holds the whole thing together. OF THE HARLOTJohn himself wondered at the harlot "with great admiration" (Revelation 17:6 KJV), and there are ample reasons for our own very great admiration of her. Some of these are: 1. The stern, basic moralities advocated and taught by the Apostate Church are the principal foundation of all commerce, business, industry, and trade. Nearly half a billion Roman Catholics are basically honest, virtuous, sober, truthful, and diligent, opposed to violence, murder, theft, abortion, etc. Without such virtues, which the Apostate Church has effectively promulgated, no business, industry, or civilization can endure. To be sure, the Apostate Church has allowed, or even sold the right of violation of these principles, nevertheless her achievement in enforcing them generally cannot be denied. 2. The art, music, architecture, and culture of our whole civilization are, in large measure, the achievement of the harlot. Volumes could be written about any one of these. 3. The stability and sanctity of marriage and the home, which is the basic building block of all civilized order, are due, more than to any other single agency of their advocacy, to the accomplishments of the harlot. What will happen to any society when such things are no longer effectively advocated and promulgated? The incredibly dark scenes of this chapter which confounded the "smart" kings who decided to get rid of religion, with the sudden and unexpected result, when they had done so, of their glee being turned into howling misery - these scenes depict exactly what happened! 4. It is the Roman Catholic Church which alone is the worldwide Christianity, imperfect and apostate though it is; and there is not a church of any name on earth today that does not in some degree stand indebted to her accomplishments, which have been providentially used for the protection of the truly faithful. Nevertheless, "the true followers of Christ" on earth today are a dwindling minority with reference to the whole of mankind; and when the Apostate Christianity is destroyed, as it will be, that minority will either go underground or perish, thus reducing what little impact they have upon "all people" even further toward the vanishing point. Here then, in Revelation 18, is the mystery of the ten kings hating the whore. They are blind to the truth that when they "burn her with fire" and destroy her, they will at the same time kindle the fires of their own destruction, remove the keystone from the arch of world order, and reduce the vaunted civilization of which they are a part to utter chaos and disorder. The foolish dream of modern humanist fools who vainly believe that they can produce a good society apart from its roots in the religion of Christ is an idiot's nightmare. The fruits of a Christian world (imperfect as they are) will not be kept alive apart from their roots in the word of God. When "the kings" shall see what follows their removal of the whore, that is when the howling, the wailing, the cries, the mourning, and the casting of dust on their heads will take place. In America today, there are at the top intellectual level a horde of humanistic atheists who are paving the way for the "ten kings." "The 1955 Harvard Report on Education claimed that Western Civilization would never again utilize Christianity as the foundation of our social structure."[12] This report rejected Christianity without ever knowing what it really is. The harlot has herself long resorted to war and cruelty as instruments of policy; and this fact colored their distorted view. They just overlooked other qualities of the harlot's work. "The mystery of iniquity" is in this (2 Thessalonians 2:7), and other theological questions of the utmost significance are also present. When every church on earth has lost its tax status and the Christian religion is outlawed everywhere as it already is in Russia, the situation will be the beginning of what Revelation 18 describes. All enterprise, business, commerce, industry, trade, etc., will be slowed down, thwarted and halted, because the basic morality upon which such enterprise rests will have been destroyed. Human rights will no longer exist. The basic ethics of the harlot are Christian in many particulars; and when she falls, the disaster will be sudden, complete, and final. The sacred virtues of the holy faith in Christ will be unable to prevail afterwards, except in a beleaguered remnant. The reason for this is that the harlot taught such basic virtues as hers, existing through her authority, and enforced through her power, and not as Christ's requirements. This was the fatal error. When she falls, as far as the world as a whole is concerned, all the hoops will be removed from the barrel of the world's morality and order. For these, and a multitude of other considerations, we must, through our tears, see the harlot as Apostate Christianity, most conspicuously represented by that form of it known all over the world in every village and hamlet of it, and the sole historical figure large enough to fit the description of it; namely, the Papal system and its derivatives. And what are those derivatives? Practically all of Protestantism is included in this. What church is free of the guilt? This writer has experienced in his own ministry bulls of excommunication, anathemas, and denunciations just as bitter as any ever issued by any Pope, and which came from little popes and agents of Diotrephes from within his own communion. Where is the church that does not have its synod, conference, presbyter, president, moderator, chairman, or some other substitute for a pope? And if these are not found, some college, publication, preacher, or other functionary is allowed to serve the same end. Christendom itself is apostate; and we freely confess that we do not know any patent solution of the problem. Freely admitting this still leaves us no escape from reading the harlot as the one most conspicuously identified as the historical church and its papal apparatus. If there is any solution of the apostasy, it must be allowed as the one proposed by Reuel Lemmons, distinguished editor of the Firm Foundation: "Let us be sure that those whom we convert are truly converted to Christ."[13]When God used Rome to destroy apostate Israel (Jerusalem), as revealed in Matthew 22:7, the true Israel (the church) was also nearly annihilated at the same time; and from this we may suppose that when the new Israel turned harlot receives the wrath of God from the "ten kings," that the righteous remnant of the true faith will suffer their greatest test. We pray that in our understanding Roman Catholicism as the harlot, that this extended explanation and definition of it will also be considered. There is nothing narrow, sectional, denominational, or vindictive in this. It is a tragedy that reaches all the way to heaven, and the shadow of the apostasy, in one form or another, falls upon every Christian upon earth. For some, it is in the innovations with which they worship God; for others it is the totalitarian organization of their church; for some it is the perverted form of the baptism they receive; for many it is the secularization of their faith; for yet others it is the false idea that the church is the dispenser of salvation; for still others it is their acceptance of tradition instead of the word of God; and many have elevated a "priesthood" between themselves and the Lord, etc. [1] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962), IV, p. 16. [2] Ibid. [3] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 235. [4] Alford as quoted by Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1089. [5] Ibid. [6] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 145. [7] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 250. [8] Ray Summers, Worthy is the Lamb (Nashville: Broadman Press, 1961), p. 193. [9] Wilbur M. Smith, op. cit., p. 1089. [10] Leon Morris, Tyndale New Testament Commentaries, Vol. 20, Revelation Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 214. [11] Wilbur M. Smith, op. cit., p. 1089. [12] James D. Strauss, The Seer, the Saviour and the Saved (Joplin, Missouri: College Press, 1972), p. 225. [13] Reuel Lemmons, Editorial, Firm Foundation (Austin, Texas: Firm Foundation Publishing House, 1978), Dec. 12,1978. After these things, I saw another angel coming down out of heaven, having great authority; and the earth was lightened with his glory. (Revelation 18:1) Another angel coming down out of heaven ... This angel does not mean that another vision is being introduced. "The Babylon of Revelation 18 is identical with the Babylon of Revelation 17 ... the theme of great Babylon's downfall is continued."[14]Having great authority ... This together with the glorious appearance of the angels emphasizes the eternal truth of what would be revealed. ENDNOTE: [14] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969),p. 659. Verse 2 And he cried with a mighty voice, saying, Fallen, fallen is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.It should be noted that it is not merely the fall of Babylon (a symbol of pagan Rome) that is announced, but of "Babylon the great," the symbol of something far more extensive. Fallen, fallen is Babylon the great ... "Here is portrayed not merely the doom of an ancient city, but the sure collapse of all human organization, commercial and otherwise."[15] See chapter introduction for an elaboration of this. "Mystical Babylon is the representative of religious degeneracy, not wickedness."[16] This announcement is not made so that the earth will know it; the earth will already know it when this occurs. "Babylon is in ruins and does not need to be told. The announcement is because the destruction is so vast and terrible."[17]That the actual city of Rome is in some way to be identified with Babylon cannot be denied. "There can be no doubt that the preterists are right in asserting this; but the historicists may be right in applying it to the Papacy."[18] They are both right. Just as Jesus' prophecy had reference to: (1) the fall of Jerusalem, and also to (2) the end of the world, this prophecy also is big enough to take care of both events. Rome is properly identified both as the pagan city and also as the later headquarters of the harlot. It is the vain effort to nullify and discard this second meaning that we reject. And is become a habitation of demons ... The pagan city made "demons" of its dead emperors and worshipped them; but the papal city did exactly the same thing with its dead "saints," making them objects of worship and invoking their names in the public worship. And a hold of every unclean spirit ... This also was true both of the pagan city with its sorcery, witchcraft, and savage cruelty exhibited daily in the Coliseum, and likewise later of the apostate Christianity with its inquisitions, persecutions, and vicious politics. And a hold of very unclean and hateful bird ... "This probably alludes to the parable of the mustard seed (Matthew 13:31-32), indicating the demonic forces at work in the apostate system."[19] See our exegesis of that parable in my Commentary on Matthew, pp. 192-194. Hendriksen's view that "hold" here should be understood in the sense of a prison, with the meaning that, "The unclean spirits and hated birds consider it a prison,"[20] does not appear to be correct. "This meaning as a place where unclean spirits are confined seems hardly appropriate."[21] It merely means that "they have built their nests in the church," after the analogy of the parable. "It is their natural and fitting stronghold, rather than a place where they are involuntarily confined."[22][15] Ibid. [16] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 134. [17] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 515 [18] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 598. [19] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 105. [20] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 207. [21] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 713. [22] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 431. Verse 3 For by the wine of the wrath of her fornication all the nations are fallen; and the kings of the earth committed fornication with her, and the merchants of the earth waxed rich by the power of her wantonness.By the wine of the wrath of her fornication all the nations are fallen ... This places the blame squarely upon the harlot herself for the universal disaster about to fall. How is this so? The essence of this wine that at last intoxicates all mankind, especially the "ten kings" who are the executioners of this judgment, is that man himself is the supreme authority. In the elevation of a human being as the head of God's church and by giving his word precedence and greater authority than the word of the Son of God himself, this harlot established the prototype of the ultimate and final rebellion of mankind against all that God said. If a man is really supreme, people can logically dispense with the whole system of Christianity; and the tragedy unfolded in this chapter is what takes place when "the kings" at last catch on to this and decide to act in accordance with the very principles the harlot herself established. This was prefigured, of course, in the pagan city, by the cult of emperor worship; but it would issue ultimately in the savage, atheistic humanism of the last days, thus applying appropriately to both situations. And the kings of the earth committed fornication with her ... They presumed to rule by "divine right." They accepted the principle of the supremacy of a man; but, in the episode of the "ten kings" they decided themselves to be "the man," leading to their rejection and hatred of the whore through their acceptance of her principles. It is totally inadequate to view the seduction of "the kings" as being derived solely from "the vast luxury trade bringing widespread prosperity."[23] Something far more significant is indicated. And the merchants waxed rich ... This enters into the ultimate disaster, because the proliferation of a rich class indicates a loss of spiritual values. "The English word waxed comes from the German word, "wachsen", to grow or increase."[24] The implication is that the rich, borrowing the principles of the harlot, grew selfish and unmindful of other duties. Up through this verse, the prophecy views the fall of Babylon as in the past, having already happened, as announced in Revelation 16:19; but there were still some things to be related concerning the "hour" leading up to this; therefore, the next verses, beginning with Revelation 18:4, retrogress in order to relate it. "InRevelation 18:2,3, by means of aorists, Babylon's fall is viewed as having occurred; but the imperatives ofRevelation 18:4ff present her as still standing with all her seduction."[25] Not merely by the use of different tenses, but by the introduction of another "voice from heaven" (Revelation 18:4), the transition is indicated. [23] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 223. [24] James D. Strauss, op. cit., p. 223. [25] R. C. H. Lenski, op. cit., p. 517. Verse 4 And I heard another voice from heaven, saying, Come forth, my people, out of her, that ye have no fellowship with her sins, and that ye receive not of her plagues:Another voice from heaven ... See under the preceding verse for the reason behind this. Come forth, my people, out of her ... Amazing! Does God have people in the harlot church? Yes, nor should this surprise us. There were also saints in Sardis (Revelation 3:14), and much people who belonged to God even in pagan Nineveh (Jonah 4:11). Even of wicked Corinth, God said to Paul in the night by a vision, "I am with thee, and no man shall set on thee to harm thee: for I have much people in this city" (Acts 18:10). We shall leave it to others to edit these words out of the New Testament. The very fact of God's having people in the apostate church itself points to his having people, in one sense or another, in all the harlot daughters as well; and there is no way to harmonize this with any classification of people by denominations or groups as either saved or lost, on the basis of blanket judgments of the evil accepted by any group. Salvation is an individual matter; and Christ has specifically warned his people against "'judging." That was the great sin of the great harlot herself who arrogated to herself alone the right of deciding who is saved or lost, and then enforcing that decision even through the gates of the cemetery. "The Lord knoweth them that are his" (2 Timothy 2:19); and we consider it unchristian to meddle with this question in any manner. We have the commission to teach what the New Testament says, but not the right to bind our deductions from it upon others. That God's people in the apostate church are in mortal danger is clear enough, for they are ordered to "Come out!" That ye have no fellowship with her sins ... "Through history, God is always calling his people to cut their connection with sin and to stand with him and for him."[26] "Persecuted and harried as they were, God's people must have been tempted to come to terms with the city; for she could make their lives rich and comfortable."[27] This call to "Come out" was the call of God to Abraham (Genesis 12:1), and to Lot (Genesis 19:12-14), to Moses (Numbers 16:23-26), to Israel (Isaiah 48:20), and to Christians (in this verse, and in 1 Corinthians 6:15-16). "This precept is obeyed by standing aloof from evil in the very heart of the world's traffic."[28]That ye receive not of her plagues ... This is a warning that God's people, by their very association with apostasy, may also incur its penalties. [26] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 151. [27] Leon Morris, op. cit., p. 215. [28] Charles H. Roberson, op. cit., p. 138. Verse 5 for her sins have reached even unto heaven, and God hath remembered her iniquities.For her sins have reached even unto heaven ... There is something resembling the quality of "glue" in the metaphor here. As Beckwith said, "The thought is not that the sins cleave to the skies, but that they cleave to each other, forming a mass reaching to heaven."[29] Moffatt saw it as a "gluing together of the leaves comprising a roll";[30] Rome's sins would make a roll reaching all the way to heaven! No catalogue of these could be complete. And God hath remembered her iniquities ... God remembers all sins, unless they are forgiven, in which case they are forgotten. This indicates that the harlot church was not only powerless to forgive the sins of her followers, but that she was also utterly unable to procure forgiveness even for her own sins. As Spurgeon once admonished his church: Therefore, if some shaveling priest shall lift his hand to absolve thee, even upon thy deathbed, lift thy bony hand and absolve him; thou hast the same right! [29] Isbon T. Beckwith, op. cit., p. 714. [30] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 457. Verse 6 Render unto her even as she rendered, and double unto her the double according to her works: in the cup which she mingled, mingle unto her double.Render unto her even as she rendered ... The ultimate accountability of men, all people, for the evil that they do is inherent in this. We are ashamed of the commentators who view the sentiments of these verses as unchristian. It is they themselves who are sub-Christian, having fallen in some way with Satan's primeval lie that there is no penalty of sin. God told Eve of the penalty; but Satan said, "Thou shalt not surely die"; and it was a lie. Barclay pointed out that this is not an instruction to men."[31] It is the operation of the divine principle that, "Vengeance belongeth unto me, saith the Lord; I will repay" (Romans 12:19). God will surely punish sin unless it is repented of and forgiven. Render unto her double according to her works ... Does this mean she is to be punished more than she deserves? "The last clause shows clearly that she receives just the amount that she deserves.[32] This verse reflects Jeremiah 50:29, where, "The archers arrayed against Babylon are told to recompense her according to her work."[33]Who is to do all this to Babylon? Many think that they are the ones mentioned in Revelation 17:16-17, the more so since God puts into their minds the consent to do his will.[34] We agree with this. It is the "ten kings" who shall rise up long after the sixth and seventh heads of the beast are gone, in the times of the eighth beast, who shall execute the wrath of God upon Babylon, showing conclusively that the "Babylon the great" of this passage cannot possibly be literal Rome. According to her works ... Christians should never forget this clause which sounds repeatedly like a refrain throughout the New Testament. The popular doctrine of salvation by "faith alone" is not a repeal of this principle, even if some think it is. In the cup which she mingled, mingle unto her double ... This is a repetition, for emphasis, of the first clause of this verse. [31] William Barclay, op. cit., p. 153. [32] James D. Strauss, op. cit., p. 224. [33] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1957), p. 497. [34] R. C. H. Lenski, op. cit., p. 518. Verse 7 How much soever she glorified herself, and waxed wanton, so much give her of torment and mourning: for she saith in her heart, I sit a queen, and am no widow, and shall in no wise see mourning.The first extended clause here is merely the reiteration, for emphasis, of what was said in Revelation 18:6. For she saith in her heart ... Making such a boast to others was bad enough; but, "In her self-glorification, presumptuousness, and boastfulness, she had said it in her heart, which is even worse than saying it to others."[35]I sit a queen ... Even the coinage of the pagan city proclaimed her as "the eternal city."[36] Lenski noted that we should not pass lightly over "I sit."[37] Where does the sitting take place? In the church of God, no less. See 2 Thessalonians 2:4 and our comments on that passage, also the "Excursus on the Man of Sin," my Commentary on 2Thessalonians, pp. 106-117. And am no widow ... "It is curious that she should say, no widow."[38] God's entire true church is spiritually "widowed" in the absence of the Bridegroom from the earth; but this whore has picked up another in his stead to be the "head of the church," illegally taking the place of Christ who is the lawful and rightful head. The meaning of this boast is that the harlot is certainly not looking to be overthrown. An arrogant confidence born of centuries of unjust domination has created within her the delusion that nothing can stop her. She will continue, so she believes, to be stronger and stronger; but there is no fall like that that comes to one who thinks that it cannot happen to him. Arnold Toynbee's History of the great world civilizations shows that all great civilizations, including Rome, fell at the height of their power.[39][35] William Hendriksen, op. cit., p. 208. [36] J. W. Roberts, op. cit., p. 150. [37] R. C. H. Lenski, op. cit., p. 520. [38] Leon Morris, op. cit., p. 217. [39] James D. Strauss, op. cit., p. 224. Verse 8 Therefore in one day shall her plagues come, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God who judged her.In one day shall her plagues come ... "The prophet sees not a decline and fall, but a sudden collapse.[40]One day the dam will break, and utter lawlessness shall engulf mankind. The tragic thing is that blind and stupid governments are doing nothing to prevent this. The basest of violent criminals are tolerated, protected, excused, and justified by silly laws enacted in the name of humanism. Death, and mourning, and famine ... It is no light judgment that will fall. For she shall be utterly burned with fire ... This points squarely to Revelation 17:16-17 for the agencies by which this judgment will come. The kings of the earth, the "ten kings," the ones finally identified as giving their mind to the eighth beast, whose dominion is only "one hour" before the final judgment (an indefinite, but short period), - these are they who shall execute God's wrath upon the whore, and inadvertently upon all mankind at the same time also. For strong is the Lord God who judgeth her ... Strauss' comment on this was: She did not consider the greatest of her enemies, the Holy and Righteous God. She thought no one could call her to give an ac count, but the Almighty is the one who judged her; and she was unprepared for that summons.[41][40] James Moffatt, op. cit., p. 457. [41] James D. Strauss, op. cit., p. 226. Verse 9 And the kings of the earth, who committed fornication and lived wantonly with her, shall weep and wail over her, when they look upon the smoke of her burning,Here is the great paradox, without the understanding of which there can be no explanation of these passages. And the kings ... shall weep and wail ... Commentators have really struggled with this, for these are exactly the ones who did the burning and the eating of the harlot's flesh. How can this be? The best explanation, short of the true one, is by Lenski: They cooled their vengeance upon the whore and then grieved that they had done so. Let the paradox remain. There is no reason ... The lover of a whore strangles her, and then weeps like a fool.[42]Interesting as that comment is, there is nevertheless a reason, and a very good one. The humanistic kings simply failed to realize that it was the true Christianity, imperfectly taught by the harlot, that actually formed the foundation of their world. The evil, atheistic, humanist kings proudly imagined that they could get along without any religion whatever, having finally rejected even the apostate forms of it; but their stupid action in burning up the whore destroyed everything, for not even the harlot ever went as far away from God and the truth as did those kings, or governments, of the final age. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 18:2. The preceding chapter pictures conditions just prior to the revolution of the Reformation. The present chapter will extend the vision on through that period, showing the effects it will have among the nations of the world, and will predict the permanent end of the union of church and state. We should keep clearly in mind the truth that we are studying a book of symbols, and therefore we will not try to make a literal application of the symbols. However, even political and religious advantages may sometimes bring material gains to men of selfish character, hence we should not be surprised to see indications of that in some instances. The angel cried with a strong voice, which signified that his announcement was of interest to many. Babylon here means the institution formed by the union of church and state. That body had been in control since the time of Constantine, but now it is destined to be dissolved by the work of the Reformation. Babylon is fallen, is fallen; the repetition is for emphasis. The fall refers to the disolving of church and state through the influence of the Bible that had been given to the people by Luther and his fellow workers. Is become the habitation, etc. This is symbolic and the language is formed from what literally happened to the ancient city of Babylon after it was destroyed by its conqueror. The description of that destruction from which our verse gets its symbols may be seen in Isaiah 13:19-22 and Jeremiah 50:35-40. Comments by Foy E. WallaceVerse 2.The dirge of fallen Babylon in verse two, was an extension of the same vision in Revelation 14:8, and was substantially the same lamentation over the fall of the ancient Babylon recorded in Isaiah 21:9 : "Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground." The Babylon of this chapter was symbolic of Jerusalem, and the voice of verse two was crying a threnody--a dirge of lamentation--on the day of doom for the once faithful but apostate city. The latter part of the verse describes Jerusalem as the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The severance of all commercial affiliations by the siege of Jerusalem and the devastation of Judea, had reduced the city to a haunt, symbolized by the demoniac habitation of evil spirts, devils and vultures. The visions of the overthrow of Tyre and Babylon in the Old Testament were combined in these same symbols. Revelation 18:3. Wine of the wrath of her fornication. This combines several symbolical thoughts. Wine suggests drunkenness and that is used figuratively sometimes to mean being beside oneself through the influence of false doctrine, which certainly was an outstanding characteristic of Rome. It also stands for the wrath of God upon evildoers, and fornication refers to intimacy with unlawful organizations. Kings and merchants all reaped personal advantages from their subjects and customers, because they were duped into thinking they should submit to the wishes of their superiors. Comments by Foy E. WallaceVerse 3. The repetition in verse three of the harlot's winecup, representing her multiplied forms of seduction. The reference to the kings of the earth was used in the sense of the rulers and authorities of Judea and Palestine; and the reference to the nations was a designation for the heathen. They were all particeps criminus, having drunk of the harlot's seductive wine-cup of abominations. The language was symbolic of Jerusalem's heathen affiliations. Thus the proud capital of the Jews, once the dwelling place of God and the depository of the Oracles and the center of Judaism, by apostasy had come to destruction and was reduced to a haunt of the demon-world of heathenism, the habitat of the diabolical agents of the satanic beast. Revelation 18:4. Come out of her my people. Even after the work of the reformers was well under way, and the institution of Babylon as a body had fallen, there were still some individuals connected with the church part of the former institution who were honest and at heart were desirous of serving God. They are the ones who are called my people because the Lord considered them true to the testimony of Christ as far as they had been permitted to learn it- Now if they will heed the call to come out and line up with the workers of the Reformation they will be received by Him. If they refuse to heed this call they will have to receive of her plagues. Comments by Foy E. WallaceVerse 4. (2) The call to the faithful--Revelation 18:4-8.The voice from heaven introducing verse four was a call to the faithful saints to depart from the doomed city before the calamity struck. It is manifestly parallel with the Lord's exhortation in Matthew 24:15-16 for his faithful disciples to flee Jerusalem when the signs of the impending destruction appeared. The same call was spiritually applied by Paul to the Corinthians (2 Corinthians 6:14-18), beseeching them to cut all the ties that would bind them to heathenism or in any way maintain affiliation with the heathen world and its temple of Belial. Its derived or applied meaning was to abandon all that both Judaism and heathenism represented. Revelation 18:5. Sins have reached unto heaven means the corruptions of Rome were an offense to heaven, and also had become notoriously public so that God remembered (took unfavorable notice of) her iniquities. Revelation 18:6. The pronoun you refers to "my people" in the preceding verse. Human beings cannot bring judgment upon a universal body of corruption by mere human strength. But if they will come out and then use their influence to expose the harlot (which many people did as shown in various histories of the Reformation), they will bring about a chastisement of her that is figuratively described as making her drink a double measure of her own wine. Comments by Foy E. WallaceVerses 5-6.The enormity of Jerusalem's sins which reached unto heaven are underlined in verses five and six in the exercise of the prerogatives that belongs only to God--"Vengeance is mine, I will repay, saith the Lord"--He remembered her iniquities, and rendered due reward double unto double, according to her works. Again, it was Lord's answer to the altar cry of martyrs in Revelation 6:10, "how long, 0 Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth." Revelation 18:7. The leaders in Rome or Babylon had been living a selfish life at the expense of their helpless dupes. Now that they have been undeceived by the workers in the Reformation, they are urged to make their condemnation all the more severe upon her. A queen would be in good circumstances in that she would have one on whom to depend for support and would have no sorrow or anxiety. Revelation 18:8. One day cannot be restricted to a period of 24 hours, but the things predicted of her will come on the same day or by the same cause. That will be the effects of opening the eyes of the nations that have been oppressed by her. The mourning will be literal and it will be over the loss of her former power- Utterly burned with fire denotes that the fire of God's jealousy will bring utter (complete) destruction to the combination of church and state--not to each separately, but the combination will be dissolved for ever. Verses 7-8.The description of the proud, and presumptuous city of David, which for centuries had enjoyed the admiration expressed in verse seven, to sit as queen, employed symbols of glory. The old city declared that she was no widow and would see no sorrow (of widowhood), for she was the Jerusalem of the Israel which was wedded to the God of the Jews. But verse eight bluntly decreed that destruction would come upon her in one day, as suddenly as the Lord's statement in Matthew 24:16-18 : "Then let them which be in Judea flee . . . let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes." Hence, the expression one day symbolized the suddenness of the impending judgment against Jerusalem and the shortness of time for the faithful to respond to the call to come out of her. The extended application, as in 2 Corinthians 6:17, meant to come out of the evils and the errors of Jerusalem's apostasies and of heathendom's idolatries. The last line of verse eight, for strong is the Lord God who judgeth her, meant that God's word was inexorable, and without change of purpose he would destroy the apostate city. Revelation 18:9. Kings of the earth had been protected in their defrauding of the uninformed people. Committed fornication. Rome has been called a harlot hence those who have been intimate with her are guilty of fornication. It is natural for them to lament seeing her burning (under the fiery judgments of God.) Revelation 18:10. The symbols are changed from a woman to a city. But it means the same thing for the mother of harlots had her seat where she carried on her adulterous practices in the city of Babylon. Of course to see her "red light district" going up in smoke means the end of her trade. One hour is used here to mean the same period as one day in verse 8. Comments by Foy E. WallaceVeses 9-10.(3) The three-fold threnody over the ruined city-- Revelation 18:9-19.These verses form the threnody of kings, merchants and seamen--their song of lamentation, as a dirge over Jerusalem, the fallen city. They were represented in verses nine and ten as having thrived on her harlotries, but cut off from the lucrative revenues of her commerce they were envisioned as standing afar off, offering no help but bewailing the plight of besieged Jerusalem: Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:11. The merchants were the prominent leaders in Rome who had been reaping much gain (both political and material) by imposing their false doctrines on them. There will now be no demand for such "wares" for the customers will have learned that they had been defrauded. Comments by Foy E. WallaceVerse 11.The statement of verse eleven, that the merchants of the earth shall weep and mourn over her was parallel with Revelation 1:7 : "Behold, he cometh with the clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." This coming referred to the destruction of Jerusalem, as in Zechariah 14:1-21; and the declaration that every eye shall see him referred to the universal knowledge of what was happening to Jerusalem; and all the kindreds (tribes) of the earth shall wail denoted the mourning of all Jewish families in all parts of the world over the destruction that had befallen their beloved city. Revelation 18:12-13. All of the articles named in this paragraph are literal products, and doubtless the leaders in the corrupt institution dealt in such property for their own selfish enjoyment, but the literal articles are used as symbols of the selfish enjoyments they had by being able to extract the services of the dupes under them. Revelation 18:14. This virtually continues the same prediction that is made in the preceding verses, but I will call attention to the words about these gains that thou shalt find them no more at all. That means the advantages once enjoyed by Babylon (church and state) were never again to be enjoyed by her as before because she will never exist again to enjoy them. Comments by Foy E. WallaceVerses 12-14.The rulers, merchants and mariners of Palestine bewailed the calamity for no man buyeth their merchandise any more. The valuables of the merchandise in which this trade consisted were listed in verses twelve to fourteen. The description of gold, purple and spice were symbols of the flow of commerce which characterized Jerusalem's prosperity. But with the severance of all trade, deprived of all commerce, the authorities of Judea, the merchants and the shippers, once associated with Jerusalem in all of her luxury and wantonness, then stood aloof as witnesses of the destruction, deploring the devastation; but only to bewail her plight. Revelation 18:15. This is virtually the same lament that is described in verse 9, 10, because of their loss of unlawful privileges at the expense of the people. For the fear of her torment denotes that the sight of such a burning will give them a feeling of horror. Lest the reader gets lost in all this array of figurative judgments, I shall again state that it is a symbolical picture of the political and religious revolution that came upon the old wicked institution of Rome, after the work of the Reformation broke up the great conspiracy. Revelation 18:16. The items mentioned are used symbolically, but there is some special appropriateness in the materials named. The formalities of the old Pagan Roman ceremonies were copied by the clergy of Papal Rome. Linen was used for the official robes in the services, and purple and scarlet were the royal colors. The garments were decked literally with gold and precious stones. The city is said to have all these decorations because the scarlet woman was located in the city for her corrupt practices. Comments by Foy E. WallaceVerses 15-16.The extensive traffic in thirty articles specified by John represented the affiliations of the Jewish capital with all the heathen world. Included in this commercial revenue was the traffic in slaves, and souls of men--meaning the lives of men. There was no source of revenue from the heathen world not included in the coalition between Jerusalem and the merchants of the earth, as described in verses fifteen and sixteen. Revelation 18:17. One hour calls for the same comments that are offered at verse 10. The chapter as a whole is a vision in symbolic form, yet the institution of Babylon or Rome was so widespread, that it was logical to include many of the activities of the members of it. Hence the people interested in the traffic of the sea are brought into the picture, among those whose selfish practices were to be cut off by the downfall of the city. Revelation 18:18. What city is like means a general statement of her greatness as of the past, for now she is very low and worthless since she is being destroyed by fire. Revelation 18:19. There is not much change in the significance of the symbols of this verse. Casting dust on their heads was an ancient custom to give expression to feelings of mourning and dismay (Joshua 7:6; Job 2:12; Lamentation 2:10). One hour is the same figurative phrase that is in verse 10. Made desolate means that Babylon the Great as the union of church and state was to be deserted and cease to be. Comments by Foy E. WallaceVerses 17-19.In continuation of this resplendent description verses seventeen through nineteen recorded the lamentations of the merchant--men because the luxuries and revenues in which they had shared had come to nought and were no more at all. In unison they cried: What city is like unto this great city . . . alas, alas, that great city . . . she is made desolate. Thus the traffickers of the heathen world lamented the ignominious end of the once glorious city of Jerusalem. Revelation 18:20. The speaker is still the voice from heaven (verse 4) which is bidding the apostles and prophets to rejoice over the downfall of Babylon (union of church and state). It was especially appropriate to congratulate these great servants of God, because they had been foremost in defending the lawful church of the Lord against the encroachments of the apostate church. Now that the conspiracy formed by the union of church and state was thrust down, they had great and just reason to rejoice. Revelation 18:21. Mighty angel is said to indicate the size or weight of the stone that was to be handled. The stone was like great millstones which were heavy, and their weight was such that if they were thrown into the water they would most assuredly sink; nor would such an object float back up to the surface. That is doubtless why Jesus used it in his comparison of the irreparable fate of certain sinners (Matthew 18:6). After this mighty angel had cast the stone into the sea he made his explanation of the symbol; it represented the casting down of Babylon. We know it does not mean literal Babylon for that city had not been in existence for centuries (Isaiah 13:19-22). We know also it does not apply to the religious part of the corrupt institution (though it also was known as Babylon), for that apostate church is not to be destroyed until Jesus comes (2 Thessalonians 2:8). Hence this can apply only to the Babylon that was composed of church and state. When the stone that represented it was cast into the sea, the angel said that it shall be found no more at all. From the foregoing evidences we are given the divine assurance that there will never be another world-wide union of church and state. Revelation 18:22-23. The enterprises and activities of human interest that are mentioned in these verses have all been considered in this chapter and understood to have a symbolical meaning. In this paragraph they may be used in both symbolical and literal senses. In either sense the announce ment is made that they will never be done again. However, this is not true until we apply it in the light of a proviso that is stated as follows. The phrase in thee is used five times in these two verses, and that is the key to the subject. There is not an interest mentioned that will not continue to be practiced as long as the world stands. But they will not be done "in thee" (Babylon as the union of church and state), for that institution will have gone down never to rise again. Revelation 18:24. This short verse is merely a summing up of the crimes that have been committed by Babylon, on account of which she was doomed to complete overthrow. Comments by Foy E. WallaceVerses 20-22.(4) The anthem of rejoicing over the fall of Apostate Jerusalem--Revelation 18:20-24. It seems unnecessary to follow the order of line by line comments on these verses, which would involve so much repetition. This last section of the chapter, verses twenty to twenty-four, represented John's own rhapsody of rejoicing over the avenging judgment of God on Jerusalem, the once faithful city which had turned harlot. In contrast with the wailing of the associates in the harlotries of the city, John was joined in vision to the witnesses and apostles and saints who had been victims of Jerusalem's murderous wantonness--a united chorus in celebration of the end of the abominations of Jerusalem and the obstructions of Judaism. The Lord foretold this fulfillment in Matthew 23:29-38 : "Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." This anticipated fulfillment of the Lord's predictions received and written by John in the Neronic period and represented the Lord's words, "fill ye up then the measure of your fathers." In the symbols of this chapter verse twenty-one, the angel casts a great millstone into the sea as a sign of irretrievable doom for Jerusalem. The same symbolism was adopted in Jeremiah 51:63-64 to signify the end of old Babylon: "And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates: And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary. Thus far are the words of Jeremiah."Verses 23-24. It is appropriate that the end of the symbolic Babylon, Jerusalem should be signified by the same imagery. The symbols meant the total disappearance of both the literal and the figurative Babylons. Verse twenty-three includes the symbols of the crafts of prosperity, of marriages and of merriment, all of which were to be no more; and verse twenty-four reverted to the sins of Jerusalem in the guiltiness of the blood of prophets, and of saints, and all that were slain upon the earth (Matthew 23:29-39). In the avenging judgment on Jerusalem the guilt of the blood of these slain ones found retribution. It is needless to go out of the Neronic period or away from Jerusalem to find the facts of history that meet all the demands of these apocalypses. They do not fit Rome, nor any other city than Jerusalem; where the prophets, apostles and saints were slain. The usual interpretation to bring the apocalypse down through the ages to stage again the historical pageantry of the Roman empire, in the effort to find a future fulfillment, takes all the force out of the words of Christ in Matthew 23:1-39; Matthew 24:1-51, and robs the apocalypse of its immediate message. The apostate Jerusalem was the object of the visions of Revelation, and all things else in the book were collateral to the implementation of the symbols. The readers should not fail to consider that all these visions were recorded before the events occurred, therefore bearing a pre-destruction of Jerusalem date; and Revelation takes its place alongside the Lord's own forecast of Mat 24:1-51, Mark 13:1-37, and Luke 21:1-38, some thirty-seven years before the siege of Jerusalem, the Revelation itself bearing the date of the early part of the Neronic reign, several years previous to A. D. 70, when Jerusalem was besieged and later desolated. It is evident that the visions of Revelation belong to the ten days period of Roman emperors from Nero to Diocletian, the period of the persecution of the church resulting from the destruction of Jerusalem. It is not a sane interpretation of the apocalyptic symbols to pass over the corresponding events of history then in process-the current events and the contemporary kings of Rome and Judah--in order to link the fulfillment of these symbols to future events which, if they should come to pass, could not provide a more perfect similitude between the symbol and the event that fulfills it than was present in the events of the history surrounding Jerusalem and Judah; and which followed in immediate rapid succession the fall of Jerusalem, Judaism and the Jewish state. The theories of futurism would revive kingdoms that have perished, and their kings who have turned to dust; and after several thousands of years in an ultra-special sort of resurrection stage a historical pageant to parade them all before the world again in order to meet the demands of a future fulfillment of Revelation. It is not compatible with the announced purpose of the book nor the character of its symbols, the fulfillment of which was accomplished in the corresponding events of that period, and in the experiences of the churches then living--events long ago committed to the annals of history and to the archives of earth's treasures. Jerusalem had filled up the measure of its sin of the slain prophets and servants of God and the rejection of the Son of God, the Saviour of man. It had therefore to expiate the guilt incurred by Israel and officially accepted by the officials of the nation: His blood be upon our heads and upon the heads of our children. With this vision the judgment on Jerusalem was completed and sealed. John T. Hinds Commentary On Revelation 19 BECAUSE OF BABYLON’ S FALL Revelation 19:1-10 In the preceding chapter three angels picture in vivid colors the fall of spiritual Babylon, and tell what the effects will be upon those deceived by her false religion; in this paragraph we have recorded the thanksgiving that will be expressed by the heavenly hosts. (1) The Song of Triumph (Revelation 19:1-6) Revelation 19:1 ---After these things.— After the symbolic act and words of the third angel (Revelation 18:21-24), John heard another loud voice, as of a great multitude, coming from heaven. The invitation was extended to saints, apostles, and prophets (Revelation 18:20) to rejoice over the harlot's desolation. These verses contain the response to that invitation. Revelation 19:1 ---Hallelujah.— This word means “ praise ye Jehovah," and the song ascribes salvation, glory, and power to God. This is right because only by his permission can any blessing be received. Revelation 19:2 ---True and righteous are His judgments.— The final punishment of the great har­lot will come because she corrupted the earth with her false doctrines and because she caused the blood of saints to be shed. Her punishment will avenge that blood. A righteous God will allow only righteous punishment. A second time John heard the redeemed saints say, “ Hallelujah.” Revelation 19:3 ---For ever and ever.— Smoke continuing to go up without end means that this refers to the final punishment after the judgment.Revelation 19:4 ---Fell down and worshipped God.—On the twenty-four elders and four living creatures see notes on Revelation 4:4-8. In addition to apostles, prophets, and saints, the spirit beings around the throne of. God rejoice over the final victory of the church. They give credit to God for the overthrow of Babylon. Another voice that appeared to come from the throne invited all servants of God to give him praise. Revelation 19:6 ---God, the Almighty, reigneth.—John next heard a voice as if coming from a multitude that sounded like many waters and mighty thunders; a grand chorus of all the spiritual hosts of heaven saying that God reigneth. This harmonizes perfectly with Paul’ s statement that at Christ’ s coming and judgment the king­dom will be delivered back to the Father. (1 Corinthians 15:23-24.) Then Christ will also become subject to the Father, and God will become all in all (verse 28), and his endless reign will begin. (2) The Marriage of the Lamb (Revelation 19:7-10) Revelation 19:7 ---Let us rejoice and be exceeding glad.—The reason given here for rejoicing is that the “ marriage of the Lamb is come, and his wife hath made herself ready.” The meaning is that the coming of the Lord to receive the prepared church is similar to a bridegroom com­ing for his bride. Marriage, as a symbol or illustration, is used four times in the New Testament, but each time to teach a different lesson— that is, some phase of marriage is used to illustrate a special feature of the relationship of saved people to Christ. (1) Romans 7:4 and Ephesians 5:22-32 show that the relationship of individuals, and the church as a whole, to Christ now is comparable to the natural relationship of marriage; therefore the saved are correctly represented as being spiritually “ married” to Christ. (2) In Matthew 22:1-14 the idea of a mar­riage feast is presented, and saved people are represented as guests. Nothing in the parable represents the wife, for the reason that the parable is constructed to teach the necessity of proper character. This is better done by the idea of guests suitably dressed. (3) In Matthew 25:1-13 the lesson is sufficient preparation for the Lord’ s coming in order to be ready. This is best presented by representing the saved as wise and foolish virgins. But in the parable these virgins are not the bride; in the application they represent the two elements of the church. Again, the bride is left out of the parable, yet the church is the bride or wife. (4) In our text the lesson is the joy of being prepared for that eternal home Jesus has prepared for his own. This is like the joy of a bride going to the home prepared for her. These are the lessons based upon marriage as a symbol, and must not be confused, for all of them are true. When this passage is used as proof that the church is not “ married” to Christ now, the figures are jumbled and Romans 7:4 and Ephesians 5:22-32 are ignored. In 2 Corinthians 11:2 Paul says, “ For I espoused you to one husband.” This is no contradiction of what has been said; for, if obedience to the gospel is represented here as an espousal, it would only be another comparison with the natural marriage which would, in some way, be similar to the spir­itual. It would not set aside any of the four mentioned, but just add a fifth, or another text to those given. The Revised text of Rom 7:4 gives “ joined to another” instead of “ married to another.” But the illustration is marriage, and verses 2 and 3 are talking about being freed from, and joined to, a husband. Joined to Christ then means as a spiritual hus­band. It must be allowed that these verses so present the case or Paul has used language that does not mean what it says. Revelation 19:8 ---Fine linen, bright and pure.— As a bride adorns herself with fine linen, so Christians adorn themselves with “ righteous acts of the saints." Revelation 19:9 ---Blessed are they.— That is, blessed are those bidden to the “ marriage supper of the Lamb.’ Those bidden are those who have washed their robes in Christ’ s blood (Revelation 7:14), and are faithful unto death (Revelation 2:10). Here again the saved are pre­sented as guests at a feast; the idea of bride or wife is not in this verse, though mentioned in verse 7. “ Marriage supper” clearly indicates the joys of heaven. Wedding feasts soon end; the joys of heaven are eternal. The angel next asserts that what he said were the true words of God; a solemn confirmation of fact. Revelation 19:9 ---Fell down before his feet.—This was the customary way in showing great respect for a superior. John was overcome by the majesty of the scene and the deep significance of the words he heard, and gave way to this Eastern custom. The speaker, who doubtless was an angel, promptly forbade it on the ground that he was a fellow servant with John. As the papal church, symbolized by the harlot, worships saints, this incident may have occurred in the vision to teach that it is sinful to worship any creature. At least that is the lesson taught by it. Revelation 19:10 ---The spirit of prophecy.—The angel not only declared him­self the fellow servant with John, but also “ with thy brethren.” In Revelation 22:9, a parallel - passage, he says “ with thy brethren the prophets.” The meaning is that this angel held a similar po­sition with John and other prophets in making known the will of God; that no one should worship a fellow servant. The angel then adds “ worship God.” The testimony to Jesus is the spirit of prophecy. That testimony is given by those endowed by the spirit, whether angels from heaven, prophets of old, or the apostles. They are servants; God is the object of worship. A VISION OF THE ARMYRev_19:11-16 Revelation 19:11 ---And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True;—In 18: 1 to 19: 10 we have a most vivid picture of the final overthrow of evil under the symbol of Babylon. In this paragraph John is allowed to see a vision describing the Lord's victorious army in this last struggle. This is not a new and later event, but a pictorial representation of the Lord's part in the one just described. In this book we are frequently brought back to events already related for the purpose of giving additional information. The white horse, as we have already seen, is a symbol of successful or victorious warfare. See notes on Revelation 6:2. Faithful and true are characteristics of Christ (Revelation 1:5 Revelation 3:14), and, in connection with other expressions in this paragraph, make it certain that the rider on the horse represents him. But for reasons given in the notes on 6: 2 the rider there is not Christ. These texts then are not parallel. Revelation 19:11 ---and in righteousness he doth judge and make war.—The prophets declared that “ righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins." (Isaiah 11:5.) His decisions will all be just and his warfare in defense of the truth always right. Revelation 19:12 ---And his eyes are a flame of fire, and upon his head are many diadems;—His eyes were sharp, piercing, and bright, indicating his power to penetrate and see every object. He had on his head, not the “ crown”— victor’ s wreath— but the “ diadem" — symbol of his regal authority. “ Many" diadems indicate the universal nature of his rule, and the complete victory he was to gain over all in the last conflict. This idea is expressed more fully in verse 16. Revelation 19:12 ---and he hath a name written which no one knoweth but he himself.—John saw the name, for it was written, but where it was written is not stated. No one knew it means that no one could understand what it signifies. It probably is the same as the “ new name” (Revelation 2:17), which will be given those who over­come, and therefore will not be known till the final state is reached. This implies that it expresses some heavenly relation­ship which men in the flesh cannot understand. Revelation 19:13 ---And he is arrayed in a garment sprinkled with blood:— The King James Version has the word “ dipped” in place of “ sprinkle.” This is a matter of textual criticism, and the Re­visers have decided in favor of “ sprinkle” as the correct read­ing. Some expositors explain this as referring to the blood shed in the last war, some of which would be sprinkled on the garment of the victorious rider of the white horse. This would indicate that the last conflict would be a destructive victory over the Lord’ s enemies. Others think the reference is to the shed blood of Christ through which he will gain the final over­throw of wickedness. If this is the reference, the word “ sprinkle” is still appropriate. Peter speaks of the “ sprinkling of the blood of Jesus Christ.” (1 Peter 1:2.) As the first covenant was ded­icated by the sprinkling of blood (Hebrews 9:18-20), so the new covenant by the blood of Christ, figuratively called the “ blood of sprinkling” (Hebrews 12:24) because that was the literal way the blood of animals was applied. Revelation 19:13 ---and his name is called The Word of God.—Some commen­tators think this cannot be the same as the name mentioned in verse 12 or the new name of 2: 17, for the reason that this one had already been given and could not therefore be “ new.” To this others reply that it is not known by man in the sense that no one can fully comprehend its meaning— that is, no one can understand the full import of God’ s Son being called the “ Word.” Of course this is true in fact, and may be the correct view of the expression, though hardly probable. See verse 12. Revelation 19:14 ---And the armies which are in heaven followed him upon white horses, clothed in fine linen, white and pure.—We should remember that the text describes what John saw in the vision; what it represents is another matter. There are two important questions regarding this heavenly army: (1) Who are included in it? (2) What part will they take in the con­flict? Without doubt the passage refers to the coming of Christ and the last struggle between sin and righteousness. Some think this army will be composed of angels only and base their conclusion on Matthew 16:27 Matthew 25:31; 2 Thessalonians 1:7. Others think it includes the martyrs and means the same as those mentioned in Revelation 6:9-11 Revelation 14:1-5 Revelation 20:4. Still others think this army will include the redeemed saints as well as those martyred. It should be observed that this army clothed in white linen has no implements of war, which indicates that they are present as witnesses, not as actual fighters. There will be no fighting in the ordinary sense of that word, for all the wicked people in the world are no match for divine power. Under the withering touch of divine power 185,000 in the Assyrian army perished in one night without the touch of human hands. (2 Kings 19:35.) So the almighty power of Jesus, when he comes, will destroy Satan’ s army— a victory sudden and complete. The angelic hosts of heaven will be present to rejoice. Revelation 19:15 ---And out of his mouth proceedeth a sharp sword, that with it he should smite the nations:—Jesus said his kingdom was not to be defended with a carnal sword. (John 18:36.) Paul declares that Christians fight with the “ sword of the Spirit, which is the word of God.” (Ephesians 6:17.) The thing that proceeds from the mouth means words. God’ s words are even sharper than a literal sword. (Hebrews 4:12.) From all this it is evident that smiting with the sword in this emblem represents the victory Christ will gain by his word. As the worlds were created by the word of God, so by the word of Christ wickedness will be banished. This agrees perfectly with Paul’ s statement that when Jesus comes he will slay the law­less one with “ the breath of his mouth.” (2 Thessalonians 2:8.) Not carnal bloodshed; but Christ will speak the word and divine power will do the rest. This text shows that wicked nations will be here when Jesus comes else there would be none for the Lord to smite. Revelation 19:16 ---and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty.—Ruling with a rod of iron means in strict justice, whether in imparting favors or in inflicting punishment. This thought is expressed a number of times. (Psalms 2:7-9; Revelation 2:27 Revelation 12:5.) The setting of the expression in this text shows that it means a just reward to the wicked. The pre­ceding expression speaks of “ smiting the nations,” and the following one says that he will tread the wine press of God’ s wrath. Verses 17-21 show that the “ winepress” of God’ s wrath refers to the final punishment of the wicked, a scene pictured in Jude 1:14-15. The meaning is that as the treader presses out the wine from the grapes, so Jesus will inflict the fierce­ness of God’ s wrath against the wicked, but with absolute justice. Revelation 19:16 ---And he hath on his garment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.—Seeing this title written upon the garment further identifies the rider of the white horse as Christ. Just as the kingdom (moun­tain of the Lord’ s house) is above or greater than all other kingdoms (Isaiah 2:2), so Christ’ s position as King is superior to all other kings. Legally and rightly that has been his position since he took his seat (throne) at God’ s right hand. (Ephesians 1:19-23; Acts 2:36.) This symbol represents him*as still having that authority when he comes to execute God’ s wrath upon the wicked. RESULTS OF THE Rev_19:17-21 Rev 19:17 ---And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid heaven,—The sun is the brightest shining orb in the world, and an angel so brilliant as to be distinguished when standing in the sun is beyond human description. This angel announced the result of the final conflict in a most impressive symbol. The fowls here mean birds of prey— those that eat flesh, and the image is that of such birds hovering over a battlefield ready to consume the bodies of the slain. Revelation 19:17 ---Come and be gathered together unto the great supper of God;—In verse 9 the saved are invited to the “ marriage supper of the Lamb,” which evidently means the rewards to be given finally to the faithful; here the “ supper of God” means that the punishment of the wicked will be like giving to birds of prey bodies slain in battle. The picture of bodies thus consumed is the horrible emblem of the final destiny of the lost. Revelation 19:18 ---that ye may eat the flesh of kings, and the flesh of cap­tains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all men, both free and bond, and small and great.—John sees in the symbol the birds assembled to the battlefield to consume leaders, com­mon men, and even animals. This means that the wicked of all classes will suffer the final banishment from God’ s pres­ence. There will be no chance for rulers to escape any more than the common man; young and old will meet the same fate. Revelation 19:19 ---And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat upon the horse, and against his army.—In Revelation 16:13-16 John sees three unclean spirits coming from the dragon, the beast, and the false prophet to gather the kings of the whole world to­gether for the last struggle—“ the war of the great day of God.” Here he sees that battle and its results. The hosts on both sides are assembled. This emblematic language means that evil on earth will be ended by the Lord at his coming, not that a real flesh and blood battle will be fought. This will include all kinds of evil represented by the beast and kings of the earth. Revelation 19:20 ---And the beast was taken, and with him the false prophet that wrought the signs in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image:—On the identity of the beast and false prophet, see notes on Revelation 16:13. The fact that this language shows the false prophet wrought pretended miracles in the sight of the beast and deceived them who had received the “ mark of the beast” indicates that the false prophet is the same as papal Rome. If so, then the “ beast” would be political Rome in its so-called Christianized form while dominated by the papacy. This shows that in the last conflict corrupt political powers and false religions will both be used by Satan in his final effort to destroy Christianity. In the symbol John sees them both taken— defeated. The false prophet is a general expression broad enough to include all false teachers, and by implication all false systems of religion. Revelation 19:20 ---they two were cast alive into the lake of fire that burneth with brimstone:—This means the end of these two kinds of wicked powers and the final punishment of those who sup­ported them. The lake of fire refers to the last and complete torment of those banished from God forever. (Mark 9:47-48; Revelation 14:10-11 Revelation 20:14-15.) The last reference says the lake of fire is the second death which will take place when death and Hades are cast into that lake. This is final in showing that this paragraph refers to the separation of the good and bad at the judgment. Revelation 19:21 ---and the rest were killed with the sword of him that sat upon the horse, even the sword which came forth out of his mouth: and all the birds were filled with their flesh.—This is what John saw in the vision. Seeing the armies that followed the beast and false prophet killed with a sword and the birds feeding upon their flesh means that those who practice sin in corrupt politics or religion will be condemned to everlasting punishment. Thus again in this symbol we have seen the final conflict between sin and righteousness end in the vindication of Christ and his teaching. A decision from which there is no new hearing. Revelation Chapter XIX by B.W. Johnson The Marriage Supper of the Lamb Summary—Rejoicing in Heaven. The Bride Preparing for the Bridegroom. The White Horse and the Word of God. Conquering the World for Christ. The Great Battle. The Beast and the False Prophet Taken. Cast into the Lake of Fire.The nineteenth chapter of Revelation describes some of the events that precede the full acknowledgment of the reign of Christ among the children of men. These have been partly described in preceding chapters. In Revelation 14:6 the apostle points out the mighty strides of the gospel of Christ. In succeeding verses he announces the fall of Babylon, a mighty event is more fully described in succeeding chapters. In Revelation 16:13 the gathering of the united hosts of the dragon, the beast, and the false prophet, to the battle of Armageddon is pointed out. This is the battle in which shall take place the final overthrow of the allied powers which have exerted so malign an influence on the earth. But before this catastrophe is fully explained the apostle brings in an delineation of the great spiritual apostasy under the form of a Harlot, then changes the symbol to a city, alludes to its fate, and in an episode, pictures the mourning over its destruction. In chapter 19, the opening part is a picture of heavenly rejoicings over the great victory about to be won, and then the events that lead up to the great battle are introduced. Revelation 19:1-5. After these things. Following the preceding scenes. I heard a great voice of much people. These songs of rejoicing and thanksgiving are seen in Revelation whenever any great triumph or blessing is about to come. See Revelation 5:13 Revelation 7:12 Revelation 11:15 Revelation 12:10. Revelation 19:2. For true and righteous are his judgments. This is shown by the judgments on the spiritual Babylon. Revelation 19:4. And the four and twenty elders. See chap. Revelation 4:4 Revelation 4:6, and notes at close of that chapter. Revelation 19:5. And a voice came forth from the throne. Not “ out of the throne,” as in the Common Version. The speaker is not indicated. It is a call to praise the Lord. Revelation 19:6-7. I heard... a great multitude. This is in response to the call from the throne. The Lord God omnipotent reigneth. This is demonstrated in the overthrow of the wicked. Revelation 19:7. For the marriage of the Lamb is come. The blessed union of the Lord with his chosen Bride, the Church. The consummation of this marriage is described in Revelation 21:2. His wife hath made herself ready. The Church has to prepare herself for this event before it can take place. The Lord will not accept a bride who is not purified and fit for the Heavenly Bridegroom. Revelation 19:8-9. To her was granted. By divine grace. That she should be arrayed. She must be arrayed in spotless white. What this white raiment is not left in doubt. It is woven by the pure and holy lives of the saints. Revelation 19:9. And he saith unto me, Write. This always implies a very important message. Blessed are they which are called unto the marriage supper of the Lamb. The blessing is upon those who have a part in the blessedness of this holy union. Those will be called who have wedding garments pure and white of fine linen. See verse 8. Revelation 19:10. And I fell at his feet. In this passage and in Revelation 22:7-8, the apostle offers worship to a fellow creature, an angel. In each place the prohibition is prompt. This episode is introduced in order to teach the sinfulness of all creature worship. It is likely that the fact that the fate of a great apostate church, in which worship is offered to its human head, is being declared, is the reason why here this symbolical act occurs. Man created in God's image is to worship only that which is divine. The testimony of Jesus. The angel declares himself of thy brethren. In Revelation 22:9, he adds, “ of thy brethren, the prophets.” Here the explanation is added that the testimony of Jesus is the spirit of prophecy. In testifying of Jesus the angel became one of the prophets. Revelation 19:11-16. And I saw the heaven opened. This implies the opening of a new vision. See Revelation 4:1 Revelation 11:19. Where a former vision is continued the formula is “ After these things.” We now have a series of pictures symbolizing the closing events that inaugurate the Millennium. The first of these is the one before symbolized by the angel that flies through heaven with the everlasting gospel, but now presented in a grand vision of the triumphant march of the Word of God. Behold a white horse. Always the symbol of conquest and triumph. See notes on Revelation 6:2. He that sat upon him called Faithful and True. It is the Lord, who comes as the Word of God. His conquests are effected by the word, but the march is really the march of Christ. Revelation 19:12. His eyes were as a flame of fire. See note on Revelation 1:14. Upon his head were many crowns. Diadems. All kingly authority is concentrated in his hands. He is King of kings. A name written that no man knew. Probably the new name of Rev 2:17, a name which will be disclosed to those invited to the marriage supper of the Lamb (Revelation 3:12). Revelation 19:13. He is arrayed in a garment sprinkled with. See Revision. The word in the best Greek MSS. is not Bebammemnon , but “ sprinkled.” The usual idea is that the sprinkled blood is that of his conquered enemies. I believe that the thought is the sprinkling of his own blood, the blood through which he conquers. Revelation 19:14. And the armies which were in heaven followed him. These armies are the armies of the saints, purified, holy, a conquering host, led by Christ to victory. Revelation 19:15. Out of his mouth goeth a sharp sword. See note on Revelation 1:16. This symbolizes the word by which he achieved his conquests. He shall rule them with a rod of iron. See notes on Revelation 2:27 and Revelation 12:5. This implies not a stern, but a firm and lasting rule. He treadeth the winepress. He shall inflict God's judgments on the sins of the earth. See notes on Revelation 14:17-19. Revelation 19:16. He hath on his vesture and on his thigh. This probably signifies that the name was written on his vesture, even on his thigh. The Greek may be so translated. King of Kings. Of the various titles given to Christ in this passage this is the highest and marks him as supreme. There are four titles given in the passage: (1) in verse 11; (2) verse 12; (3) verse 13, and (4) in verse 16. The sublime imagery of this passage portrays the spiritual march and conquest of Christ. A purified church, following Christ, holy and true, shall carry the word in triumphant power to the nations. The armies of the saints, all united under Christ, led by him, strengthened by him, hence invincible, are marching to the great final conflict with the hosts of evil. Revelation 19:17-18. And I saw an angel standing in the sun. And riding with the sun in his course. From this position in the heavens and riding through the heavens he can call all the fowls of heaven together. Unto the great supper of God. Unto the feast for birds of prey caused by the carnage of God's judgments on his enemies. Revelation 19:18. That ye may eat. The picture drawn is that of the terrible slaughter of a mighty defeat, which leaves the earth covered with the slain of every degree. The conflict meant is that named in next verse. Revelation 19:19-21. I saw the beast. See notes on Revelation 13:1-10. This beast represents the world power opposed to Christ under its changing forms. The Roman Pagan Empire, and the Roman Papal secular power, are two forms. But it continues even after these forms pass away. The form in which it will manifest itself in this conflict will be better known when the fulfillment takes place. The beast marshals the kings of the earth as his supporters to oppose the Lamb and his armies. Revelation 19:20. And the beast was taken. It is the beast's last appearance. He is now finally overthrown. And with him the false prophet. The false prophet, the beast, and the dragon have been named in Revelation 16:13 as calling the kings of the earth to the battle of Armageddon. See notes there. This is the same conflict. Here the result of the conflict is given. That wrought the signs. This description identifies the false prophet. He is the lamb-like dragon of Rev 13:11, the false spiritual despotism, the apostate church. This false prophet is now taken. They twain were cast alive into a lake of fire. In Revelation 18:8 it is said that Babylon shall be burned with fire. Here the false prophet, both symbols of the same power, is cast into the lake of fire. The symbol indicates utter destruction. What is cast into this lake is seen no more. Revelation 19:21. And the rest were killed with the sword of him, etc. This is probably symbolic. If these who had been sinners and supporters of the powers of evil were incapacitated for that support longer, it would be their death (separation) from that cause. It may be that this remnant were converted by the word. And all the birds were filled, etc. If this is a symbol its signification is that the victory was complete. THE COMING OF CHRIST.The coming of Christ, pictured in his chapter, has been seized upon by the advocates of his visible coming before the millennial period which is described in the next chapter. They insist that the passage embraced in verses 11-16 describes a personal coming which shall be visible to the eyes of all men, and which is the coming so often referred to in the Scriptures. To this it might be objected: (1) That the language of this description is all the language of symbolism. None expect that, when the Lord comes, he will be riding on a white horse with an army following him riding on white horses, and having a name “ written on his vesture and on his thigh.” The language is undoubtedly symbolic. (2) If this be his coming to judgment of which he spoke in Matthew 24:30; Luke 21:27; Matthew 25:31 and described by Paul in 1 Thessalonians 4:16, Revelation does not rightly describe it. He declares that he shall come on the clouds of heaven preceded and heralded by the trump of the archangel. The coming described in Revelation is not evidently the one meant by our Lord. (3) This personal, visible coming of the Lord is always associated with the Last Judgment. See Matthew 25:31-34; 1 Corinthians 15:23; 2 Thessalonians 2:8, etc. The Scriptures only recognize one visible Return or Coming of Christ. Now, the Last Judgment is not reached in Revelation until we come to Revelation 20:11. Here it is placed after the Millennium. Hence, we must conclude that the Visible Return of the Lord does not take place before the Millennium, and that Revelation 19:11-16 describes a coming in power, the power of his Word, but not a visible coming. (4) Is it objected that in Revelation 20:11 nothing is said of the coming of Christ? It is said (Matthew 25:31) that when the Lord comes he shall be seated on the throne of judgment and in Revelation 20:11 John sees this throne and the Lord sitting on the throne. He does not describe here his coming, but shows him already come and engaged in judgment. Verse 1 SECTION VIRevelation Chapter Nineteen In this chapter, the judgment of the beast ridden by the harlot is presented, the presentation reaching its climax in the final destruction of both inRevelation 19:19-21, where the harlot is also mentioned again under the figure of the false prophet. This is the central one of three chapters, each of which is concluded with a description of the judgment day. Revelation 18 ends with the desolated whore at the judgment. Revelation 19 ends with the beast destroyed at the judgment. Revelation 20 ends with the dragon (Satan) destroyed at the judgment. This is the exact reverse order of their appearance in Revelation, beginning at Revelation 12:1. This book of Revelation is very neatly and skillfully organized, and the structure of it is a marvel of logical design and synchronization. The chronology of these three chapters is identical, each of them dealing with the entire Christian dispensation between the two Advents of Christ. The "forty-two months," the "one thousand two hundred and three score days," and the "one thousand years" are three different symbolical terms used in the successive chapters as the designation of the same chronological period, the entire dispensation, each of them reaching its terminus at the judgment. This chapter, therefore, is not "the beginning of the millennial age."[1] The only connection that it has with the millennium is that it prophesies of events throughout the whole current dispensation, which is the 1,000 years, the 42 months, or the 1,260 days, each of these expressions meaning the same thing. Thus, each of the three chapters (Revelation 18; Revelation 19; andRevelation 20) covers the same period of time ending at the judgment, as do also other sections of the prophecy. Prior to the narration of the destruction of the kings (the beast in his final phase, the period of the ten horns), presented in Revelation 19:11-21, there are two proleptic scenes of praise, the first (Revelation 19:1-5) looking backward to the destruction of the harlot, and the second (Revelation 19:6-10) looking forward to the destruction of the beast. Many commentators, notably Beckwith and Bruce, treat the first five verses as actually a part of the preceding chapter; but it makes little difference, for both outbursts of praise in heaven are very similar to other parenthetical and anticipatory scenes scattered throughout the prophecy. This chapter dealing with the sea-beast in the later phase of his existence, the period represented by the ten horns, is of very great significance, for it places the complete fulfillment of Revelation at least half a millennium later than this first phase which ended with the collapse of the pagan empire in 476 A.D. The narrow preterist view that all of Revelation was fulfilled in the time of the first generation receiving it is totally denied by this, as also by the fact that a period of time represented by a full thousand years is also represented as intervening prior to the final judgment in Revelation 20. The final judgment day is the key to understanding Revelation, for it appears no less than seven times within these 22 chapters. The greatest misunderstanding of Revelation apparent in the works of so many writers is their efforts to get rid of the various depictions of the final judgment. Every conceivable device of doing this has been utilized; but none of them, nor all of them, can remove the stark dramatic language which simply cannot logically apply to anything else except the judgment day. ENDNOTE: [1] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 650. After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: (Revelation 19:1) Plummer thought that, "A new phase of the vision begins here";[2] and perhaps this is correct, since the recapitulation of the whole time between the two Advents is again presented, this time with the focus upon the destruction of the sea-beast in his final manifestation of the ten horns. Hallelujah; Salvation, and glory and power ... "The only times that Hallelujah actually appears in Scripture are on the four occasions in this chapter."[3] Like "Abba," "Hosanna," and a few others, it is a transliterated word from the Hebrew. It is also found in some translations of the Old Testament, where "Praise the Lord" is also used instead of it. [2] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 447. [3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 169. Verse 2 for true and righteous are his judgments; for he hath judged the great harlot; her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand.True and righteous are his judgments ... It is appropriate for Christians to be reminded that the terrible judgments upon nations, cities, and individuals who spurn his mercies are "righteous." The holy and righteous God cannot, nor will he, accommodate to human wickedness. "The moral law can no more be broken than the law of gravity; it can only be illustrated."[4] "There is nothing flabby or colorless about these anthems; the ring with stern joy at the judgment executed upon Babylon."[5] It is plain that the first part of this praise passage still has in view the destruction of the harlot related in the previous chapter. See next verse. For he hath judged the great harlot ... The ultimate overthrow of all evil will take place at the final judgment, an event here viewed as in the past, the rejoicing throng being depicted in the vision as looking back upon it. This harmonizes with the understanding of the last paragraph of chapter 18 as a prophecy of the final judgment. [4] T. S. Kepler as quoted by Barclay, Ibid. [5] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 262. Verse 3 And a second time they say, Hallelujah. And her smoke goeth up for ever and ever.The smoke for ever and ever ... The final nature of the judgment depicted at the end of chapter 18 is indicated by this. "This refers to the final punishment of the wicked following the judgment."[6] "This Scripture also cries out against all forms of universalism which are so prevalent today."[7][6] John T. Hines, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 265. [7] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 233. Verse 4 And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah.The four and twenty elders and the four living creatures ... These come from the early chapters (Revelation 4 and Revelation 5) of the prophecy. Hendriksen understood the 24 elders as symbolizing "the entire church, and the living creatures as representing the cherubim";[8] however, there is little use of pursuing their identity, because the rejoicing is clearly for the benefit of the saints on earth and is intended to show how they will rejoice upon their entry into heaven. "The violent hatred of Rome" shown in these passages is alleged by some to be "not Christian"; but Beckwith exploded such charges by pointing out that God's hatred "is not of people, but of a corrupt anti-Christianity."[9] It is not Christian vengeance which is seen here, but divine retribution. The thing to keep in focus here is a vision of "God that sitteth on the throne." [8] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 214. [9] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919, p. 723. Verse 5 And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.Give praise to our God, all ye his servants ... This is the message intended by the praise in heaven. The persecuted saints should praise God who still sits on the throne; and no enemy, either of good or of the redeemed, shall escape his judgment. Small and great ... is an idiom for "all" of God's true servants. The repeated Hallelujah's are the keynote of all Revelation: Though the enemies of good rage against his people like savage beasts, and Baby]on exults in her insolence, "God remains supreme, keeping watch above his own," and ready to call his foes to account when their rebellion has passed the point of no return.[10]Just as these first five verses look back to the judgment of the harlot, the next four look forward to the true Bride, the Lamb's wife, to be glorified in subsequent chapters. It is impossible not to see that in these obvious and dramatic contrasts between the harlot and the true wife of Christ, the true nature of the harlot as "apostate religion" is revealed. ENDNOTE: [10] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 660. Verse 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth.This, together with Revelation 19:7, constitutes a proleptic or anticipatory announcement of the "Marriage of the Lamb," an event that does not take place until the Second Advent.[11]The Lord our God, the Almighty reigneth ... This is grossly misunderstood when it is thought to mean that God "reigneth" only after the harlot, the beast, and the dragon are destroyed. The word "reigneth" is the eternal present. Let any one in doubt go back to Revelation 4 and Revelation 5 and read them again. God has never left his throne. The Almighty ... This is a characteristic designation for God in this prophecy. It occurs ten times in the New Testament; once it is in an Old Testament quotation (2 Corinthians 6:18); and the other nine times are in Revelation (Revelation 1:8 Revelation 4:8 Revelation 11:17 Revelation 15:3 Revelation 16:7 Revelation 16:14 Revelation 19:6 Revelation 19:15 Revelation 21:22).[12]The Almighty God is eternal, and there has never been the fraction of an instant when he was not in complete and universal control of the entire universe, nor has there ever been the slightest interruption of his eternal reign. Oh to be sure, rebels have flaunted his laws; but they never broke any of them! They merely illustrated them! "The Scriptures cannot be broken" (John 10:35). See full comment on this in my Commentary on John, pp. 265-267. The first clause in this verse is "John's usual way of showing a new division."[13] "The first hymn (Revelation 19:1-5) looks backward; this one (Revelation 19:6-10) looks forward."[14][11] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 245. [12] William Barclay, op. cit., p. 173. [13] Isbon T. Beckwith, op. cit., p. 725. [14] Ibid. Verse 7 Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. THE The marriage of the Lamb is come ... "The marriage feast is the day of the Lord's Second Advent."[15]The figure of marriage to represent the relationship between the Lord and his people is often used in the New Testament, but in various analogies. In Matthew 22:1-4, the Christians are guests at the wedding. InMatthew 15:1ff, they are certain of the bridesmaids. In 2 Corinthians 11:1-3, they are chaste virgins betrothed unto the Lord. In Ephesians 5:22-32 and in Romans 7:4, the analogy is that Christians are now married to the Lord. "When passages like this (Revelation 19:7) are pressed as proof that the church is not now married to the Lord, these figures are ignored."[16] Also, in this connection, it is exceedingly important to remember that the Jewish customs of marriage are those prominent in all of these usages. The betrothal, which often took place as much as a year before the actual marriage, was fully equivalent legally to the marriage itself; during this period of waiting, the bridegroom was absent preparing a place for the bride (as inJohn 14:1-13), and any infidelity upon her part was considered as adultery; then came the great day of the marriage supper when the bridegroom and the bride began to live together. These and other peculiarly Jewish customs are all prominent in the New Testament employment of this metaphor. "The marriage supper," here, comes after the long period of waiting is over, and the bride and the bridegroom are taking up life together. For further elaboration of this, see under the above references in this series of commentaries, also in my Commentary on Matthew, pp. 6-8. And his wife hath made herself ready ... This verse shocks the "faith only" people, who at once "correct this" by the comment that she made herself ready "not by doing anything of her own," and pointing out that "it was given to her, given by the pure grace of God, that she be clothed."[17] We might add that, of course, God gave her the clothes, but she had to put them on! That is what is meant by making herself ready. The whole analogy is beautifully exhibited in Matthew 22:12, where the wedding guests (Christians) had all received proper wedding garments, but one of them neglected to dress himself, with disastrous results for him; and so it will be for all who neglect to do the good works of the Christian life, which are a moment later identified as the wedding garments. By putting these on, the bride "worked out her own salvation" (Philippians 2:12); in this way she made herself ready. All of the ingenuity of people who do not believe it will never be able to eliminate this plain teaching of the word of God. We also add that no one could possibly believe in the free grace of God any more than does this writer! [15] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 464. [16] John T. Hinds, op. cit., p. 266. [17] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 542. Verse 8 And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.For the linen is the righteous acts of the saints ... This clearly means that the righteous acts done by Christians are indeed the fine linen in which the bride must be arrayed. But are not these "given to her"? Yes, but not in any sense of her not having to do them. God gives his saints all kinds of righteous deeds through his holy commandments telling them what to do, and through the motivation to do them provided in the selfless example of our Blessed Lord. "The double nature of the process is here set forth, tit was given to her;' the power came from God; and yet she arrays herself; the action is still voluntary."[18] "Righteous acts flow from a righteous character, which is entirely of the grace of God";[19] but the righteous deeds do not do themselves! They are not done by the believer's faith, nor by the Holy Spirit, but they are done by the believer. Morris voiced a common view thus, "The white robes are not provided by any righteous acts on the part of the wearers,"[20] but this is true only in a certain limited sense. The metaphor of putting on the garments is also prominent here. The bride arrayed herself. "From one point of view, she made the dress herself; she worked out her own salvation."[21] The impact of this verse is so strong against the popular heresy of Solifidianism, that some of the commentators have reached for the explanation of last resort and called it "a gloss"! "It has the sound of some commentator's explanation."[22] Of course, there is no evidence whatever of this verse being a gloss; and those who resort to such an allegation confess in so doing that it contradicts what they are teaching. [18] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 448. [19] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 111. [20] Leon Morris, Tyndale Commentaries, New Testament, Vol. 20, The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 227. [21] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: InterVarsity Press, 1975), p. 172. [22] Isbon T. Beckwith, op. cit., p. 727. Verse 9 And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb. And he saith unto me, These are the true words of God.Blessed are they that are bidden ... All people are bidden in the sense of being invited by the gospel of Christ to accept the salvation of God; but, in the New Testament, the "called" means those who "have accepted and obeyed the call." "Bidden" means those who accepted God's invitation through their believing and obeying the gospel. These are the true words of God ... This may be understood as a solemn assurance that "all of the Scriptures" are the true words of God. There is no need to limit this to the invitation to the marriage supper; but that in itself encompasses the entire scope of God's message to people in the Holy Scriptures. Verse 10 And 50fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.This incident recorded here is of vast importance and significance. The background of its appearance in the vision, or perhaps the reason for God's giving this, may have been the tendency to worship angels which is said to have prevailed in some quarters in the primitive church. Moffatt, for example, quoted Clement of Alexandria as saying that, "angel worship had for some time fascinated the Asiatic churches here and there."[23] The impact of what is taught by this, however, far exceeds the bearing it has in forbidding angel worship. And I fell down before his feet to worship him ... In this instance, John actually was so carried away by the marvelous visions that he had seen that he impetuously fell down to worship the glorious angel who had aided in the revelations. This, at once, was revealed as sinful. And he saith unto me, See thou do it not ... This clearly indicated the sinfulness of what John did in falling down before him. "I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus ..." This is exceedingly interesting, for it gives angelic testimony to the high rank of the apostle John. "They that hold the testimony of Jesus," as used here, is a reference to the Twelve Apostles. They alone, in the ultimate sense, held the testimony of Jesus; and that it is in that higher sense that the words were used here by the angel appears in the addition of the clause: "For the testimony of Jesus is the spirit of prophecy." This forbids, therefore, understanding the brethren who hold the testimony of Jesus as merely the Christians of all ages who also, in a sense, are bearers of the glad tidings. The angel spoke of those Spirit-endowed people who were the chosen witnesses to bear the testimony through their writings in the New Testament to all generations. They were prophets; Christians are not prophets. Even a glorious angel is merely one of God's servants, and therefore not to be worshipped by people. Worship is reserved for God alone. The acceptance of the worship by people on the part of Christ does not mean that other people may accept the worship of their fellows, but it identifies Christ as God come in the flesh. I am thy fellow-servant ... Regarding the "service" which angels give to the redeemed, see in my Commentary on Hebrews, p. 31. Worship God ... This means that only God is to be worshipped, either by an act of obeisance, prostration, or bowing down before the presence, or by any subjective adoration, the latter being not "worship" in the New Testament sense, but the emotional accompaniment of it. See thorough discussion of what worship actually is in my Commentary on Acts 208-211. If even one of the glorious angels of heaven may not be honored by a Christian's bowing before his presence, how much less may any religious prelate allow people to kiss his ring, or the hem of his garment, or prostrate themselves on their bellies as when the entire college of Cardinals so prostrate themselves before the Pope? Such reverence given to a mere human being is a sin. The testimony of Jesus is the spirit of prophecy ... We regret that the vast majority have failed utterly to understand this. "There is no way absolutely to determine whether John is speaking of the witness given by Christ himself, or whether the witness is about Christ."[24] Ladd thought that, "It is the witness borne by the church to Jesus."[25] Beasley-Murray interpreted it to mean the "testimony which Jesus gives."[26] All such explanations fall short. Bruce was nearer the truth when he wrote: "Here New Testament prophecy is meant, as in the similar statement regarding Old Testament prophecy in 1 Peter 1:10 f.[27] This harmonizes completely with our view of it given in the fourth paragraph under Revelation 19:10. We see this clause as a qualifier of those whom the angel meant were his fellow-servants. He spoke of the Twelve Apostles, and this verse indicates that meaning, for the apostles alone were truly "prophets" of the New Testament. Barclay's interesting comment on this is included here, not because it touches this vital meaning of the passage, but be cause it gives attention to the "double meaning" phenomenon often found in the New Testament. This is the kind of double meaning of which the Greek language is capable; and it may well be that John intended the double meaning. The true prophet is the man who receives from Christ the message he brings to men, and whose words and works are at one and the same time an act of witness to Christ.[28]We cannot accept the view that a true Christian, however effective his "witness," is in any sense a possessor of the "spirit of prophecy." The clause is a designator of the Twelve. We whole-heartedly agree with another of Barclay's comments on this verse, thus, "God alone must be worshipped. Any other intermediary than Jesus Christ between God and men must be utterly opposed."[29] Angels are above all people, who are made a "little lower" than the angels; and, if it is sinful to worship an angel, how far greater is the sin of worshipping people, or of invoking their names in prayer, or of bowing down in the presence of images consecrated to them? Zerr, who is usually quite dependable, cannot be correct in his notion that, "There are some conditions when even a man may receive some form of worship."[30] One commentator even suggested that John got mixed up and forgot about relating this incident when he included it a second time in Revelation 22:8-9; and even J. W. Roberts wrote: "This scene is duplicated in Revelation 22:6 ff."[31] No! This is not duplicated there, where a most important and significant difference will be pointed out and discussed. [23] James Moffatt, op. cit., p. 465. [24] James D. Strauss, op. cit., p. 237. [25] George Eldon Ladd, op. cit., p. 251. [26] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 276. [27] F. F. Bruce, op. cit., p. 660. [28] William Barclay, op. cit., p. 177. [29] Ibid., p. 176. [30] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: Cogdill Foundation, 1954), p. 339. [31] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 161. Verse 11 And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.A white horse, and he that sat thereon called Faithful and True ... This seems to be one of the few places in Revelation where all the opinions meld into one. This is a description of the Lord Jesus Christ. We also identify him with the rider of the white horse in the first seal (Revelation 6:2). It is objected that those seals are judgments; but what is the scene here if it is not a judgment, not merely a judgment, but the final and last judgment? The judgment in the seals (Revelation 6:2) was due to the preaching of the truth, an odor of life to some, death to others; and this judgment is the final and total execution of the judgment determined by the preaching of the gospel, which always results in the salvation of some and the rejection of others, and culminates in the wicked being overthrown as in this judgment. The dark scenes of the balance of this chapter are objected to by many who find what they call their "Christian sensibilities" offended. They say this contradicts the conception of a gracious and merciful Christ; but such views are simply incorrect. "Everywhere in the New Testament, the element of victory through judgment is an inescapable aspect of Christ's total work."[32]The warfare now to be described must be understood as that which is taking place between the hosts of Christ and Satan throughout the period of the world's existence.[33]We reject the type of slander of this part of Revelation which declares that, "There is little or nothing that is specifically Christian in the whole section."[34] People with such views have merely overlooked the New Testament doctrine of judgment. Even Roberts overlooked the judgment here, thinking that John "expected a thousand year reign of the saints before the end of the world and the judgment."[35] He and so many others overlooked the recapitulatory nature of these chapters (Revelation 18; Revelation 19, and Revelation 20). It is true, of course, that the 1,000 years' reign comes before the judgment, as the recapitulation in the next chapter shows. But the judgment here in this chapter is exactly the same as the judgment there. "This chapter does not give us a picture of the millennial age"[36] in Any sense of its being any different from the rest of the Christian dispensation. The chapter is a view of the whole "millennial age," the "forty two months," the "one thousand two hundred and sixty days," etc., all of which are synonyms, symbolical representations of the total time between the two Advents of Christ, covering exactly the same time-period as that already covered in this prophecy, again, and again, and again. Keep in mind that Revelation 18 gave the overthrow of the harlot; this chapter gives the overthrow of the beast (in his phase of the ten kings, the final phase, that of the eighth head); and the next chapter (Revelation 20) gives the overthrow of Satan (the dragon). These three: the dragon (Satan), the sea-beast (world persecuting governments), and the harlot (the land-beast, also the false prophet), are the three great enemies of Christianity depicted in Revelation. Their destruction in these three chapters occurs in exactly the reverse order of their appearance in the prophecy (beginning at Revelation 12:1); and despite their overthrow being related in separate chapters and separate recapitulations, "All three go down together:"[37]They are all three destroyed simultaneously in the final judgment, and shall continue "alive" and active until the very last day of time. The circumstance that each is revealed in a separate vision should not lead us to think that there is an interval of centuries, either between their appearances (or their overthrow). In reality, all perish together by the Parousia of the Lamb.[38][32] George Eldon Ladd, op. cit., p. 151. [33] A. Plummer, op. cit., p. 449. [34] James Moffatt, op. cit., p. 466. [35] J. W. Roberts, op. cit., p. 158. [36] James William Russell, op. cit., p. 650. [37] R. C. H. Lenski, op. cit., p. 547. [38] R. C. H. Lenski, op. cit., p. 547,548. Verse 12 And his eyes are a flame of fire, and upon his head are many diadems; and he hath a name written which no one knoweth but he himself.And his eyes are a flame of fire ... The glorious appearance of Christ here recalls the first vision of him with which the prophecy opened (Revelation 1). The flaming eyes suggest purity, truth, and omniscience. Many diadems ... The vast and eternal authority of Christ as set forth in Matthew 28:18-20 is symbolized by these. Name ... which no man knoweth but he himself ... There are two excellent interpretations of this, either one of which, or both of which, may be correct. "The unknown name of Christ comports with the fact that his nature, his relationship to the Father, and even his relationship to humanity, transcend all human understanding."[39] Barclay thought it might be, "The sacred tetragrammaton, the sacred YHWH, the unpronounceable, unknown name of God."[40] The status of Christ as God in the New Testament makes this altogether reasonable and logical. The sacred Hebrew word for God is still not known to any man; and it would be appropriate enough applied to Christ. [39] G. R. Beasley-Murray, op. cit., p. 280. [40] William Barclay, op. cit., p. 180. Verse 13 And he is arrayed in a garment sprinkled with blood: and his name is called the Word of God.Garment sprinkled with blood ... The imagery of this is thought to reflect the figure of the winepress inIsaiah 63, but there the blood was the blood of the Lord's enemies. As Caird pointed out, "The Rider's garment is already soaked in blood before the battle begins."[41] Some point out that Christ has already won many victories before the one pointed out here; but we seem to be compelled to seek the meaning symbolized by the bloodstains in that eternal victory of the Cross, where the enabling victory of all that came afterwards was achieved. "His garment is dipped in blood because Christ shed his blood for mankind."[42]And his name is called the Word of God ... "This is a title of Christ used only by the apostle John (John 1:1 John 1:14,1 John 1:1 1 John 5:7)."[43] The apostle is thus linked with all three writings. [41] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 242. [42] E. M. Zerr, op. cit., p. 340. [43] Charles Caldwell Ryrie, op. cit., p. 112. Verse 14 And the armies which are in heaven followed him upon white horses, clothed in fine linen, white and pure.And the armies which are in heaven followed him ... Any literalism here, as in most of the prophecy, is impossible. We agree with Pieters that this does not symbolize Christians. "It is an idea alien to the Scriptures to speak of Christians going forth again to wage war on evil, after attaining a heavenly rest."[44] The Lord never depicted his sheep as organized in a campaign of destruction directed against the wolves! "The armies which are in heaven must be angelic armies."[45] This also corresponds to the oft-repeated mention of a host of holy angels participating in the final judgment (Matthew 13:41 Matthew 13:49,2 Thessalonians 1:7). The undeniable identification of the last part of this chapter with the final judgment is inherent in the makeup of this vast army. Caird thought these were Christians,[46] and Rist identified them as "the martyrs";[47] but such views impose great difficulty in fitting them logically into the entire vision. [44] Albertus Pieters, op. cit., p. 204. [45] Ibid. [46] G. B. Caird, op. cit., p. 265. [47] Martin Rist, The Interpreter's Bible, Vol. XII (New York-Nashville: Abingdon Press, 1950), p. 514. Verse 15 And out of his mouth proceeded a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty.And out of his mouth proceeded a sharp sword ... Again, all voices agree as one in seeing this as a symbol of the word of God (Hebrews 4:12-13; Ephesians 6:17 f). With it he should smite the nations ... rule them with a rod of iron ... These are not references to the merciful and benign reign of Christ through his saints on earth in the present dispensation, but to the final wrath and judgment of God upon the ungodly. He treadeth the winepress of the fierceness of the wrath of God ... This tells what Christ is depicted as doing in this scene. It is a picture of final judgment. "All three of the figures in this verse are representations of the word of Christ, by which he executes with indisputable authority the judgment of God."[48] No "battle" of any kind takes place here. The so-called Battle of Armageddon, as usually conceived, is nothing but man's imagination. Christ needs no armies, whether of angels, or anyone else. His word which hurled the suns in space will execute his will when the time comes. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 19:3. Her smoke arose up for ever and ever. "Where there is smoke there is fire." If the smoke ascends for ever the fire will be of the same continuance- Of course this is first applied figuratively to Babylon, meaning her downfall is to be permanent. It is next applied to the individuals who were leaders and supporters of the corrupt beast, who are destined to go into perdition where the fire is endless. Comments by Foy E. WallaceVerse 3. It was not the general or usual form of worship and praise, but a special hallelujah for true and righteous retribution on the harlot woman--apostate Jerusalem--and her affiliates. The words of verse 3 decreed that this judgment was a pronouncement of final doom on Jerusalem. And her smoke rose up forever and ever. This was the declaration that the old Jerusalem would never be restored. It is the parallel of the Lord's declaration in Luke 21:24 : "And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled"--which meant that Jerusalem was permanently trodden down; for the times of the Gentiles. and the fulness of the Gentiles were commensurate with the entire gospel dispensation. A comparison of the preposition until with such passages as Luke 16:16; Galatians 3:19; Galatians 4:2; Hebrews 9:10 will exemplify that until signified termination. For further treatment of the times and fulness of the Gentiles in relation to Jerusalem, reference to GOD'S WORD (pp. 152-155), is suggested. Revelation 19:4. The four beasts (living creatures) felt happy over the victory of Christ because it was through His blood that they had been redeemed from sin. And the four and twenty elders had the same motive for praising God, because they represented the two organized systems of salvation that had produced the four living creatures. Comments by Foy E. WallaceVerse 4.Among the heavenly worshippers were listed the four and twenty elders of verse four, a symbol based on the twelve patriarchs and the twelve apostles, representative of the whole and true Israel of God--the church; as discussed in chapters 5, 8, 14, and Revelation 11:18. The song of praise was an anthem of victory for the whole church. Revelation 19:5. The voice thus far in these verses seems to have come from the people in general who respect the Lord. Now the voice comes out of the throne as if to acknowledge the congratulations just offered to God, and endorsing the idea that all servants of whatever degree or rank should praise Him. Revelation 19:6. So many people of the civilized world had suffered under the oppression of Rome through the Dark Ages, that it explains why the voice of a great multitude was heard praising God. Voice of many waters is the same except it is in symbolic form, waters in figurative language being used to represent human voices in action. Omnipotent means almighty; God can do anything that is right. The difficulty of conquering the giant influence of the beast in Rome was regarded so great, that it brought to their attention the might of God and called forth these words of praise, and caused the declaration that He reigneth. Comments by Foy E. WallaceVerses 5-6.The voice from the throne, in verses five and six, proclaimed in mighty volume that the Lord God omnipotent (Almighty) reigneth; which was manifested in the destructions of the Harlot woman, and the defeat of the persecuting agencies of the Roman beast. The universal aspect of this joyful victory was expressed in the refrain: Praise our God, all ye his servants, and ye that fear him, both small and great--all classes of men who were servants of God were bidden to rejoice. The greatness of the heavenly multitude joined in chorus as one voice, verse six, was not only a scene of awe and veneration, but was impressive of the magnitude of the significance attached to the end of Jerusalem and the Jewish state, and the removal of Judaism as the greatest obstacle to the expansion of Christianity from the path of the church. With the Harlot City, and the system of Judaism which she represented destroyed; there remained only the execution of judgment against political minions who had shared in her spiritual fornication s and abominations. Revelation 19:7. Marriage of the Lamb is come. The subject of marriage is spoken of in the Bible from two different angles, and unless this is understood we may think there are some contradictions. For instance, Christians are said to be married to Christ at the present time (Romans 7:4), and now our verse says the marriage is about to take place. In old times an engagement was regarded in the light of marriage as far as the moral obligation is concerned. That is why Genesis 19:14 speaks of the men who had "married his [Lot's] daughters" when they were engaged to them. And in Matthew 1:18 it says that Mary was espoused to Joseph, while the next verse calls him her husband. So Christians are actually only espoused (engaged) to Christ now. That is why Paul says "I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Corinthians 11:2). But the actual marriage is what is meant in our verse. His wife bath made herself ready. This remark is based on the common practice that causes a woman to prepare her garments for the important occasion. Comments by Foy E. WallaceVerse 7.(2) The marriage supper of the Lamb--Revelation 19:7-10.The symbolism expressed in the marriage of the Lamb of verse seven, signified the blessed union of the church with Christ, the Head. But the use of the symbol here did not signify that the church had not been thus related to Christ before this apocalypse. The apostle, in Romans 7:4, represented the marital union of Christ and the church as bringing forth the fruit of wedlock in spiritual offspring. If the marriage did not exist the fruit would be illegitimate. The marriage union of Christ and the church is not a single act or thing. Every union of a believer with Christ in baptism is marriage to Christ, and is representative of the whole relation. This marriage occurs every time one is baptized into Christ, and it is therefore always in process and is continuous. The accentuation on the marriage to' Christ in this context was due to the interference of the persecutions with gospel evangelization. Now, that the persecutors were overcome, conversions to Christ would again prevail; hence, the renewed symbol of marriage. As the marriage itself is continuous, so must be the marriage supper, and it symbolized the continuous fellowship of all who are united to Christ; and it is as continuous as the baptism of believers and of the church itself. This part of the song of victory was based on the renewal of the interrupted fellowship of Christians by the afflictions and the tribulations of persecution. Revelation 19:8. This verse names the kind of raiment that is to be worn by the bride, namely, clean and white linen. Since that is figurative the apostle explains that it means righteousness, so the making of herself ready mentioned in the preceding verse, means she has followed a righteous life in preparation for her marriage. Comments by Foy E. WallaceVerse 8.The figurative clause his wife hath made herself ready was the symbol of victory over the evil forces of opposition --the verse declares that she was already his wife, and envisions the spiritual relation as a complete process, not as a single thing. That the Lamb's wife should be arrayed in fine linen, clean and white was explained to be the righteousness of the saints, the purity of the New Jerusalem church in contrast with the iniquities of the harlot Jerusalem, which had gone up in the smoke of destruction forever. This attire of clean and white vestures was a beautiful symbol of the character of all who are truly joined in union with Christ. They were the ones called unto the marriage supper of the Lamb, the equal in number of all who were in the married relation with Christ. This metaphor comparable to the illustration of the wedding garment in the parable of Mat 22:11-13, which was necessary to entrance into the feast; without which the intruder would have been cast out. The guests of the marriage feast were themselves the Bride in the parable, and parallel with they which are called unto the marriage supper in verse nine of this chapter. They were equal in number with the church itself. Revelation 19:9. This will be one marriage and accompanying "refreshments" at which there will be no human guests but the bride. Hence the blessing pronounced on those who are called to the supper, means in reality the people should become a part of the espoused bride by becoming Christians. Before going further in the comments it will be well to make some explanatory remarks as to the "hour of the ceremony." Verse 7 says the marriage is come, when we know we will find that the work of the Reformation is to be gone over again by the vision. There will be no difficulty if the reader recalls that the book has more than once departed from the chronological order of events to take up some other period of the Christian Dispensation. Hence these preceding verses brought us down to the last day and announced the final marriage of Christ to his bride (the church). The vision will now take up some principles of a general character, then bring us again to the work just preceding the Reformation. Comments by Foy E. WallaceVerse 9.The angelic admonition in verse nine for John to write was addressed personally to him, by the voice from the throne, not by an angel, and indicated the distinguished honor of being' the recipient of the revelation of these things of such tremendous significance. Having unfolded the visions in two parts, the closing scene of the second part put the emphasis on the state of blessed union with Christ of all who had overcome the trials and tribulations attending the fall of the harlot Babylon. Angels could have no higher or holier relation. The epilogue, these are the true sayings of God, meant that they were not mere words of John in visional narration, or of the angels; but they were the very words of God to the Seer; the directly inspired words of God. In this connection it was twice repeated that, He saith unto me. The equivalent of these words occurs several hundred times in the Old Testament, and is repeatedly affirmed in the New Testament. The positive affirmation of this verbal inspiration is affirmed throughout all the scriptures; but has been marred and mutilated by the sacrilegious pseudo-translations of the perverted new versions. They have been advertised as new translations, but they are in fact no translations. They ruin Revelation as they do all other portions of the verbally inspired word of God. The words of the angel had impressed John as a message direct from God; and verse ten stated that he fell at his feet to worship him. In bodily prostration John was about to worship the angel. But the angel refused the homage, saying, See thou do it not: I am a fellowservant, and of thy brethren that have the testimony of Jesus: worship God. This testimony of Jesus had reference to the message of Revelation; and being a fellow servant with thy brethren was an expression of humility as expressed by John himself in Revelation 1:9. Revelation 19:10. The pronouns his and him refer to the angel who was sent to show the vision to John (chapter 1:1). It was natural for John to have this inclination toward worship of the angel, for the great vision shown made the apostle have a feeling of inferiority. There are some conditions when even a man may receive some form of wor ship from others (Luke 14:10), but under the present circumstances it would have been improper. The reader may see a complete explanation of the word worship at Matthew 2:2 in the first volume of the New Testament Commentary. I am thy fellowservant reminds us of Heb 1:14. Of thy us of Heb 1:14. Of thy brethren that have the testimony of Jesus. This is equivalent to describing the ones for whom the angels are sent forth to minister. To have the testimony does not merely mean to have access to it (everyone has that), but it is those who hold themselves faithfully to it. The testimony of Jesus is the spirit of prophecy. This means that the subject of Jesus as the Saviour of mankind is the main thought running through all the prophetic writings. Comments by Foy E. WallaceVerse 10.The closing statement of this section, in verse ten, is: For the testimony of Jesus is the spirit of prophecy. The word spirit here does not signify the Holy Spirit, but rather the inner spirit, the vital element, the life and soul-the essence of the apocalypse was the testimony of the Lord Jesus Christ to his servant John by his servants, the angels. Revelation 19:11. White horse symbolizes a war animal that is to engage in a war for purity. The rider was Christ who is described as Faithful and True. That is because the war in which He is about to engage (the Reformation) is a righteous one. Comments by Foy E. WallaceVerse 11.(3) The vision of Christ the conqueror--Revelation 19:11-16. After the symbolic Babylon, the Sodom-Egypt, apostate harlot-Jerusalem had been utterly overthrown; the temple demolished and Judaism removed; and the Jewish state terminated; all that Jerusalem represented no longer existent--then the visions of Revelation turned to the victory of the church over heathenism. The visions of this conflict were presented in the language of high symbols, and there is danger of literalism in their application. In verses eleven through fourteen, a name was given to the Rider of the white horse; he was called Faithful and True. He was the Christ himself, leading the procession of triumph, with a heavenly army consisting of the legion of martyrs and overcomers of persecution, to wage war against Caesar-worship and heathenism. With him in this glorious war of Christ against idolatry were the chosen faithful who shared the triumph of the procession of victory. He was identified as the same Rider of the white horse in Revelation 6:2; then going forth to conquer, but now in procession of victory over the emperial persecutors; to judge and make war against all heathenism. This war was to be waged by the sharp sword which proceeded out of his mouth--that is, a war on the heathen minions by the word of God, the two-edged sword of Heb 4:12, and the sword of the Spirit of Eph 6:17. His descriptions were put in symbols of a royal and ruling conqueror, which compared with the array of the Son of man in the midst of the seven churches in Revelation 1:13-16. The vestures of the Rider were dipped in blood, an imagery of the battle with the persecuting beasts who had slain the martyrs and had shed the blood of the saints. With the heavenly army Christ, the Rider, subsequent to the extermination of Judaism, was seen marching against the strongholds of heathenism. Revelation 19:12. Eyes of fire would signify that which is bright and penetrating. Many crowns. Actually no king wears more than one crown as far as the article as a unit is concerned, but in some way the ornamentations on it showed that Christ had won over all others. Name no man knew does not indicate some dark or mysterious secret, for verse 16 gives a great description of His name as written on his clothing. But no mere man can appreciate the name of Christ until he becomes His disciple. Comments by Foy E. WallaceVerse 12.In verse twelve it is stated that the Conqueror had another name--a name written which no man knew, but he himself--which indicated the things of God and Christ unrevealed to me. It compares with the statement of Jesus in Matthew 11:27 : "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." Jesus Christ alone has "a name above every name," which signifies a power over heaven and earth that no one can know but Himself --the sole owner of the name and the one possessor of the inherent power of the undefined and unrevealed name. Revelation 19:13. Vesture dipped in blood is because Christ shed his blood for the sake of mankind. The Word of God is the name which all men can read and hence is not a secret, but they cannot realize what it means unless they appropriate that name to themselves by wholehearted obedience to its commandments. (See the name at John 1:1.) Comments by Foy E. WallaceVerse 13.In verse thirteen, the Rider was called by a third name --The Word of God. The Word was not a name without significance. The same John of the apocalypse referred to the Son of God as the Word in the gospel of Joh 1:1-14. The word is the vehicle of conveying thoughts--and Jesus Christ was the full and complete expression of God's will to man; the beginning and the end of all revelation; hence, his title The Word. The name The Word Of God, signifies the armament of the warfare in which he was in this vision to engage--it was the conflict of Christianity with heathenism, and the truth was the weapon against all error. Revelation 19:14. This is a symbolic picture of the war that is about to be fought against the beast that has been defying Heaven's authority for 1260 years. Comments by Foy E. WallaceVerse 14.In verse fourteen the armies that followed Him upon white horses, clothed in fine linen, white and clean, were the overcomers of the tribulation--redeemed from the period of persecution. In verse fifteen it was declared that the Rider would smite the nations and rule them with a rod of iron. The process of this smiting was indicated in God's commission to Jeremiah 1:10 : "See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant." In the Revelation text the phrases, smite the nations and rule them with a rod of iron, were symbolic of the impact of the gospel on the heathen world. This inherent power and force of Christianity was prophesied in Psalms 2:1-3 : "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us." Revelation 19:15. The sharp sword is the sword of the Spirit (Ephesians 6:17; Hebrews 4:12). Smite the nations with this Word by the work of the Reformation. Rule with a rod of iron. Iron is both firm and severe, and it will be used in the latter sense against the wicked nations who have been supporting Babylon. Treadeth the winepress is explained at chapter 14:10. Comments by Foy E. WallaceVerse 15.The psalm prophecy is quoted by the apostle Peter in Acts 4:25-26 with this application of the effect of preaching Christ to the heathen world. The ruling with a rod of iron referred to the inexorable character of the law of Christ--the invincible word of God. The treading of the winepress of the fierceness and wrath of God was the symbol of the execution of the inflexible judgment of retribution. And in Revelation it was Almighty God, the supreme Judge of all men, who should formulate the sentence and render the judgment against the heathen nations. Revelation 19:16. King of kings and Lord of lords. King indicates supreme authority and lord means one who governs the conduct of others. Jesus was given these two titles because He had overcome all who opposed him. Having the title attached to his vesture (clothing) was on the principle of decorations given men who have distinguished themselves in the service of their country. Comments by Foy E. WallaceVerse 16.In verse sixteen a fourth name was inscribed on the Rider--King of Kings and Lord of Lords. This was the highest title to be conferred. It symbolized the position and power over all kings and rulers of all rank in the heathen world, all of whom must yield to the invincible Word of God. This stage of the vision was in repetition of Rev 11:15 : The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. It was the sublime apocalypse of the conquering Lord, and his victorious church. The conquest of "the kingdoms of this world" was spiritual, not literal; and it was to be accomplished by the spread of the gospel and expansion of Christianity over the heathen world, as stated in Matthew 24:31 and as prophesied in the second Psalm. The names and insignia attached to the Rider comport with the Psalm prophecy and with all the divine offices of the Christ Rider. His insignia were: the white horse, the diadems, the blood-dipped garments, the flaming eyes, and the inscribed name, unknown to men. His divine works were: to judge, to wage war, t o smite with a verbal sword, to tread the winepress of God's wrath, and to rule with the inflexible iron rod of the inexorble law of the Christ. Revelation 19:17. When a man makes a great "killing" he often invites his friends to come and share the feast with him. The effects of the Reformation are symbolized in this and the following verse. It is especially appropriate to base the imagery on the fowls of the heaven, for they are generally thought to prefer feeding on the flesh of animals that have been slain and left on the field. (See Matthew 24:28.) The present case is one where the beasts were not killed and dressed as would be done ordinarily. They were to be killed to get them out of the way, and the birds might as well get the benefit of it since that is the kind of food they prefer. Standing in the sun was the appropriate place for the angel to stand where he could make his invitation to the creatures that live above the earth. Revelation 19:18. Of course this is symbolical of the defeat and destruction that is about to be imposed upon Babylon (church and state). Yet it is appro-private to use the symbols named because the conflict is actually to be with kings and their captains and mighty men, and these made use of horses in their warfare. Commentsby Foy E. WallaceVerses 17-18.(4) The great sacrificial Supper--Revelation 19:17-18.These verses represented a feast on the flesh of kings consumed by the birds of prey and was one of the most highly metaphorical sections of the entire series of visions. In Matthew 24:28, Jesus said: "For wheresoever the carcass is, there will the eagles be gathered together." This forecast was the Lord's illustration of the siege of Jerusalem, which was the carcass; and the Romans were the eagles, whose armies swooped on Jerusalem to destroy and devour it. But in this vision the metaphor was reversed. The rulers of the persecuting powers, with all the forces opposing Christ and his church, were the victims of this supper of the Great God. The sacrifice of animals was the common method of celebrating victories; such as king Saul, without warrant, had presumptuously planned in celebration of victory over Amalek, as recorded in 1 Samuel 15:15; 1 Samuel 15:21. Here in this vision the eating of the flesh of kings, as the victims of the sacrificial supper, was symbolic of the victory of the saints over all the persecuting powers of the heathen governments, including all Roman tributaries which were the minions of the composite Roman beast. This symbolic representation was a repetition of the previous figurative descriptions of the fearful visitations of divine wrath on the wicked persecutors, which no kings or rulers of nations could withstand. The same metaphorical representation of the celebration of the return of Israel from exile, subsequent to the fall of Babylon, was employed by Ezekiel in Ezekiel 39:17-20 : "And, thou son of man, thus saith the Lord God; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord God."It is apparent that this sacrificial supper in Revelation was the vision of celebration for the triumph of the church over all the forces of heathenism. The inclusion in the metaphor of the flesh of kings, and the flesh of captains, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great meant that no class or condition of men in the heathen society which formed a part of the forces of persecution and of opposition to the church, were exempt from retribution; but were all alike victims of this symbolic celebration of the victory over heathenism in the sacrificial supper of the great God.The vision of the angel standing in the sun, of verse seventeen, indicated not only the glory of this messenger of Christ, but the central station from which to summon the fowls that fly in the midst of heaven. The word heaven in the previous visions has designated the ruling authorities of the earth, or place of the nations. The reference to the fowls in the mid-heaven indicated that the birds of prey, symbolizing this awesome picture of visitation of divine wrath, were flying in the very midst of these evil authorities ready to descend on the carrion of the pagan persecuting powers, the defeated forces of heathenism. The foregoing descriptions were designed to symbolize that no class or condition, high or low, in the heathen world could stand against the spiritual forces of Christ, the Conqueror and Rider of the white horse--and from this imagery of spiritual victory over all the forces of heathenism, the vision turns to the scene of judgment and final banishment of the Roman beast and his subordinate beast, the false prophet, who had beguiled the people into the emperor-image worship, and who was the original source of the spiritual war delineated in the apocalypse. Revelation 19:19. Beast is Babylon and the kings are the inferior rulers under her. All mustered their forces to resist the attack of Christ through the Reformation. Comments by Foy E. WallaceVerse 19.(5) The complete destruction of the persecuting power of the Roman beast and his subordinate false prophet-- Revelation 19:19-21.The fact that these visions anticipated events before, during and after the destruction of Jerusalem, should be observed and retained in the mind, as the considerations advance from one stage and scene to another. The scene of verses nineteen to twenty-one reverted to the spiritual battle between the heavenly armies of the Rider, and the armies of the Roman beast--the heathen persecutor. It was after the destruction of Jerusalem; and after the evil forces of heathenism were diverted from the scene of Jerusalem and Judaism to converge on the church. But the vision saw the triumph of Christianity. It was declared in verse twenty that the beast was taken, and with him the false prophet . . . with which he deceived them that received the mark of the beast, and them that worshipped his image. This beast was the original first sea-beast of chapter 13--personified in the emperor, the source of authority for all the persecutions. The false prophet was identical with the second land-beast, of Judea and Palestine, described in chapter 13, as the subordinate of the imperia1 beast who seduced the inhabitants of Judea to worship the emperor. As previously postulated, the mark of the beast was submission to the decree for emperor worship and acceptance of the image of the emperor as deity and the worship of the Roman image in acts of idolatry for the emperor. After accomplishing the destruction of Jerusalem and the obliteration of the Jewish state, the vision represents the beast as having lost the battle against the church. The invincible spiritual forces of Christianity prevailed against all powers of heathenism, and both the beast and his satellite false prophet were taken; that is, captured and consigned to the bottomless pit of banishment, symbolized by the lake of fire burning with brimstone. The object of this vision was to symbolize the war of righteousness led by Christ Himself, the Head of the church, against the wickedness of heathenism. It described the progress of the persecution of the church, after the fall of Jerusalem, through the period of tribulation of Rev 2:10; and of the hour of trial in Revelation 3:10; in the deadly conflict with the heathenism of the Roman world. The entire second psalm is a magnificent prophecy of the defeat of all the cohorts of heathenism by the King whom God had set "upon the holy hill of Zion," and is worthy of insertion here in its entirety: "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my King upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Be wise now therefore, 0 ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him."This psalm was quoted more than once in the New Testament as having fulfillment in the universal expansion of the kingdom of Christ. The messianic psalm finds its climax in these visions of Revelation where the "heathen raged" and "the kings of the earth set themselves . . . against his Anointed." The rulers did "take counsel together," and determined to "break their bands asunder," and thus to scatter the forces of the Anointed; but "the Lord shall have them in derision" and "shall break them with a rod of iron" which was done in the descriptions and fulfillment of these visions. In this imagery the Psalmist foresaw the establishment of the kingdom of Christ, and the defeat of all heathen opposition by the gospel's rod of iron--the invincible Word of Truth. Revelation 19:20. The lake of fire for the present is the destruction of Babylon, but in the day of judgment it will be the lake of fire that is unquenchable. The false prophet and miracles are explained at various passages preceding this. Revelation 19:21. The remnant means the straggling individuals who were left as "die-hards" after the beast of Babylon as a unit had been given a death blow by the Reformation. Comments by Foy E. WallaceVerses 20-21. The apocalypse of these last verses of chapter nineteen follows the same pattern in visions of the defeat of the hosts opposing Christ. The second Psalm decreed that thou shalt dash them in pieces like a potter's vessel, and the apocalypse declared that they were cast alive into a lake of fire burning with brimstone. One of these passages cannot be considered more or less literal than the other--both were figurative expressions which signified the utter end of the persecuting authorities of heathenism against Christianity. The phrase cast alive into a lake of fire was equivalent to burned alive, and it symbolized complete destruction. The signal triumph of the cause of truth represented by the burning alive of the beast and the false prophet did not symbolize the destruction of the Roman Empire, but of the persecutions waged by the emperors, which the beasts represented. The lake of fire was not literal any more than the beast was literal. Neither was subject to literal application--both were figurative. The beast symbolized the persecuting power of the Roman emperor; and casting him into a lake of fire signified the complete defeat of the heathen powers he represented in the war against the church; and it was accomplished by the sword that proceeded out of the mouth of Jesus Christ, the Rider of the white horse. The sword was not a literal steel blade; it was the Word of God, the weapon by which the church won the victories over heathenism and idolatry; and which is even yet the only righteous weapon in the warfare of the truth against error. The last passage of this chapter verse twenty-one, was the brief vision of the defeat of the remnant which had been slain with the sword of him that sat upon the horse. This remnant symbolized the enemies of Christ other than the persecuting beasts. It represented all forms of error and evil and doctrines of antichrist that stood in the way of the church. They were slain with the sword of him that sat upon the horse; and the text identified the sword by the modifying phrase: which sword proceeded out of his mouth --the Word of God. By his word all forms of heathenism were exposed and the enemies of his cause, in the battle imagery, were slain, or defeated. They were figuratively slain, by a figurative sword: which sword proceeded out of his mouth--that is, by the teaching of the truth and the spread of the gospel. To complete the visional and metaphorical picture, chapter nineteen ends with verse twenty-one in the final statement: And all the fowls were filled with their flesh. As the birds devour the carrion, the truth consumes every form of error inimical to the cause of Jesus Christ. The Lord foretold that this result would follow the destruction of Jerusalem in Matthew 24:31 : "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." The equivalent declaration of the apocalypse is in Revelation 11:15 : "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." Another parallel to this Revelation passage is the reference of Paul in Ephesians 5:5 to the inheritance in "the kingdom of Christ and of God." The kingdom is everlasting; the inheritance is eternal; and therefore the reign is forever and ever.These parallels between the Lord's account of these events in advance of their occurrences, and the visions of John in anticipation of the same series of events, have formulated accumulative evidence throughout the book, that the apocalypses of Revelation were but the extension of the twenty-fourth chapter of Matthew--the Lord's own forecast of the events preceding and subsequent to the destruction of Jerusalem. Special Remarks On Revelation 20 by E.M. Zerr General remarks. We have come to the climax of the book of Revelation as far as the symbolic predictions are concerned. The last two chapters have figurative language of the same kind that is frequently used all through the Bible, but they pertain to conditions that are to exist after the world comes to its end. The events still in the future (as of the place where this chapter belongs in the great drama of the book) will be predicted symbolically in this chapter, which starts at the time of the great Reformation. Before taking up the chapter verse by verse, I will offer a general note that will deal with the chapter in a more condensed form. Some of the verses will be enlarged upon as occasion suggests, but I urge that my readers make themselves familiar with this note as references may be made to it at certain places. On Revelation 20 : One of the keys to the understanding of this noted chapter is the fact that Satan was to be bound away from the nations and not from any individual. There never was a time when it was predicted that he was to be chained away from any individual: it was from nations. He always has had and still has access to individuals and the only thing that will keep him away from such is his individual faith in the Scriptures. By reason of the union of church and state the nations had been led to think they could not legislate nor decide on religious questions as they might have seen fit, but must take their cue from Rome. But when the Reformation broke and gave the Bible to various peoples in their own language so that they could read for themselves they saw, to their surprise, that they had been deceived all these years--that they did not need to depend on Rome. Since this truth became known to various kings, and the people under them, they turned their back against Rome, which resulted in the break-up of the union of church and state, and thus the deception that caused the nations to think they must ask Rome all about it was banished. Thus the devil by the chain of truth in the Reformation, was chained away from the nations, and the Reformation period was allowed to go on. This situation explains the statement in the forepart of the fourth verse that tells us of the "thrones and they sat upon them, their judgment was given unto them," meaning that now they have learned of their own right to do their own judging instead of asking Rome about it. This was made possible by the facts just stated. Now about this time when Rome saw what it was about to amount to, she began to oppress the reformers and made life so bitter for some of them that it required the same fortitude and courage in facing Rome that had been required in the beginning of the Christian religion to face the oppression of Pagan Rome. These martyrs were equal to the occasion. They defied death and everything like it, and so nearly did they reenact the very spirit of the martyrs. As we sometimes say, that a certain individual though dead yet now speaks, meaning that someone has risen reproducing the same spirit and fortitude as the other person. So these reformers and coworkers in their courage and defiance of death, showed the spirit that the martyrs had shown and in this way we could say that the martyrs were living again. Not that any individual who had really been dead had come to life. But they who loved the truth so much were willing to die rather than go back to Rome. In this way they were reenacting the spirit of the first martyrs and so could be said to be "living" again. And since through faith and courage those who are true to the Book have been said by Paul and others to be reigning with Christ, this explains why these people are said to be reigning with Christ. The arbitrary statement of a thousand years is one instance in the Bible where a definite amount is stated when the writer refers to an indefinite one. In this case the thousand years is just an expression referring to the bright period of the Reformation when those who loved the truth had been of Christ and reigned with him during that time. This brings us to understand the statement in verses 5 and 6 about the first resurrection as follows: "Now this is the first resurrection." The pronoun "this" instead of having an antecedent is a prospective pronoun and means the same as if the writer had said "I am going to tell you something of the first resurrection." The man that has part in the first resurrection will not be hurt of the second death, which we understand from other scripture is the lake of fire. This is taught especially in the language expressed by Christ in his conversation with Martha (John 11:25-26). The expression "first resurrection" does not have any numerical significance, but is used to indicate its importance- It is the first resurrection in importance and not in numerical order since there will be but one resurrection numerically. If Christ is the resurrection, that would make it the first; and we note that the passage does not say "blessed and holy is he that" is in the first resurrection, but he that "hath part in" the first resurrection. And since Christ is the first resurrection, it follows that having part in the first resurrection means to have part in Christ, and hence this noted passage means simply the same that John 11:25-26 meant, the same as Christ meant when he said to the sister "I am the resurrection and the life" and also stated that those who continue in that faith in Him would never die. So the expression "shall never die" to Martha is equivalent to the expression "not hurt of the second death" here. And hence this passage has no reference whatever to some visionary theory about reigning on this earth. The expression in the forepart of verse 5, "rest of the dead" is explained to mean those people who did not have enough confidence in the truth to have died for it, as the martyrs had. Of course during this bright period of the Reformation their characteristics would not be in evidence so that is why it says they will not live again until the thousand years are finished, which means until the best part of the Reformation and its effects have run their course. And since the chaining of the devil meant to undeceive the nations, by the same token turning the devil loose again means he will again operate in a national and public manner. Not necessarily through the same nations of course, but it means that he will not be satisfied with his individual influence over men and women, but will wish to poison the public streams of thought and in so doing will raise a great conflict between the friends of truth and the friends of error. The "little season" referred to in this chapter is elsewhere called the battle of Armageddon. That battle is now going on and has been ever since the Reformation period began to lose its good effects. If one were to doubt what the devil is doing in a public wholesale manner, we cite the fact that in the state of New York a few years ago, the state chartered an institution whose avowed purpose was to advance atheism in all the schools and colleges in the United States, and thus such a charter authorized by the state is similar to the idea of the devil working through the nations. Almost every state in the Union is supporting and authorizing the teaching of evolution in the name of education which is another means of the devil to operate publicly; and all other like influences such as the support and endorsement of several nations and states and lawmakers authorizing things that have always heretofore been regarded as not even moral, much less according to the Bible, all go to the conclusion that the devil is now, as he was before the Reformation, working through public wholesale channels by influencing legislatures and kings and lawmakers in the direction of infidelity, thus producing the great battle of Armageddon. Trusting the reader has carefully read the foregoing note and will be able to make proper reference to it when it is suggested, I shall take up this chapter by verses as has been done with others. John T. Hinds Commentary On Revelation 20 SECTION FIVE THE “ ” AND THE Rev_20:1-15 Rev_20:1-10 has been made the battle ground for more con­flicting theories, perhaps, than any other passage of scripture. This fact suggests caution and modesty in approaching it as commentator. Where so many have fallen must be dangerous ground. A few introductory considerations may aid in reaching satisfactory conclusions. 1. The word “ millennium” is not in the Bible, but by com­mon use has been given a permanent place in religious liter­ature. It is a Latin word, meaning “ a thousand years,” and is generally substituted for that expression which is used six times in this passage. This is the only place in the Bible where this period is mentioned. If a distinct age in which Christ will reign personally on earth, it is remarkable that neither he nor any of the apostles in their plain teaching said any­thing about it. Why should so important a matter be men­tioned only in a book of symbols and in a highly figurative passage ? 1. 2. The popular notion that the millennium is a period of absolute and universal peace, righteousness, and felicity is pure assertion; the word has no such meaning. The assump­tion is based upon the statement that Satan is to be “ bound” during that period, which is supposed to mean literal binding and a complete destruction of his influence. Neither of these conclusions is true. If any wicked people are left on earth in the millennial age, Satan’ s personal binding would be of no special benefit; for his servants here could still torment and deceive the righteous. The wicked are his “ ministers” now (2 Corinthians 11:15), and will be while here. At Christ’ s coming all the wicked are to be destroyed (Revelation 19:19-21) and the right­eous living and dead are to receive immortal bodies (1 Corinthians 15:51-52; 1 Thessalonians 4:16-17.) If he comes to establish the millennium, then there can be no literal kingdom, for there will be none in the flesh either to rule or be ruled. Hence, the literal throne of David idea is false; the passage must be explained figuratively. 3. Many, including some pioneer preachers of the church of Christ, seemed to think the millennium would be introduced and perpetuated by the gospel prevailing over evil; that it would continue to win its way to men’ s hearts till all evil would be rooted out by the inherent power of the truth. The rapidity with which the restoration work succeeded probably led to this idea; but it evidently was a delusion. The notion overlooked the setting of this millennial passage, as well as man’ s ability to reject any and all kinds of moral influences. The history of mankind for nearly sixty centuries is unmistakably against such a view. 4. Whatever the millennium may be, it precedes the final judgment. This is conceded by all. If the judgment occurs at Christ’ s coming (a fact taught by the Scriptures), the doctrine that he comes to inaugurate the millennium is of necessity false. Peter makes the “ coming of the day of God” the time when the heavens will be dissolved by fire and the elements melt with fervent heat. (2 Peter 3:12.) Paul says Christ will be revealed from heaven “ in flaming fire” to render vengeance upon the disobedient and be “ glo­rified in his saints.” (2 Thessalonians 1:8-9.) The rewarding of both bad and good will be at the judgment. (2 Corinthians 5:10.) Jesus plainly teaches that both classes will be raised at the same time. (John 5:28-29.) These passages show clearly that the coming of Christ, the resurrection of both righteous and wicked, and the' judgment will all occur after the millen­nium, which renders a thousand years reign of Christ on earth an impossibility. Jesus divides “ all that are in their tombs” into two classes: those raised to life— eternal salvation— and those raised to judgment— condemnation. The following conclusions are evi­dent: If Jesus comes bejore the millennium, none can be raised bodily after it; for all are to be raised to be rewarded when he comes. Hence, the theory that only the wicked dead will then be raised is not true. If he comes after the millennium, none can be raised bodily before it, and the view that only the right­eous dead will then be raised is also untrue. In either case the premillennial view of this passage is false. This fact will be more fully developed as we examine the language of the text. 5. To know the true setting of this passage is necessary to its correct understanding. The symbols in 20: 1-9 do not reveal events that are to follow chronologically after those of 19: 19-21. These verses describe the casting of the beast and false prophet into the “ lake of fire” ; 20: 10 tells of Satan being cast into the same place— that is, it completes the story partly told in 19: 19-21 and must refer to the same time. The millennia! passage is a recapitulation of things described in preceding chapters with different symbols. Reviewing the same periods with changed scenes is common to this book. The seven seals that closed with the end of the world stop with 11: 18. The vision of the pure woman (true church) in her struggles against the dragon, beast, and false prophet, under the emblems of pouring out bowls of wrath, covers practically the same time, and the same final end is shown in 16: 17-21. Next the destruction of the false church, rep­resented as a drunken harlot and a great city, is symbolically pictured in chapters 17 and 18, followed with a song of triumph by the redeemed. (19: 1-10.) In 19: 11-18 is told the means by which this overthrow of evil is to be accom­plished. Finally 19: 19-21 and 20: 10 describe this over­throw and bring us for the third time to the end of the world, for the “ lake of fire” in 20: 14 is defined as the “ second death.” The evident purpose of 20: 1-10 is to give a brief review of Satan’ s overthrow from the time his power was restrained until banished in the lake of fire forever. This recapitulation is appropriate here because it was Satan who did and will furnish the beast and false prophets with the power by which they operate against the truth.* Christ’ s personal coming ends the career of these three enemies; this event is after, not before, the “ millennium.” THE BINDING OF SATANRev_20:1-3 Rev 20:1 ---And I saw an angel coming down out of heaven,—Per­haps it is well to observe again that we are here dealing with a symbolic vision that appeared to John. As noted several times before, the vision and the thing it represents must be kept distinct. As in other visions an angel is the medium of revealing the scenes, which guarantees that true facts are represented. Revelation 20:1 ---having the key of the abyss and a great chain in his hand.—“ Key” represents the angel’ s authority to open and close doors, but here must mean his right to force Satan to remain in his own place and be restrained from the unlimited use of his power which he had been exercising during the long period of papal usurpation. Being bound with a “ great chain” signi­fies this restraint. No reasonable person will contend that the words “ key,” “ abyss,” and “ chain” are to be understood lit­erally. All that is necessarily implied is that the followers of Christ would have such protection against Satan’ s power that they would be free to obey Christ, if they desired. Anything more than this would ignore man’ s responsibility for his conduct, and make God a respecter of persons. No doctrine that conflicts with these two principles can be true as long as man dwells in the flesh. Revelation 20:2 ---And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years,—In the vision John saw the binding actually take place, but the thing it represents was far in the future when he wrote. See notes on Revelation 4:1-2. He figuratively describes the dragon as the “ old serpent” which is doubtless an allusion to the serpent in Eden. Then he drops the figure and plainly states that the dragon represents Satan. Beginning with deceiving Eve in the garden, it has been his business to deceive man­kind ever since. His effort then was and ever afterward has been to discredit or pervert God’ s word— make people believe that God does not mean what he says, or means what he does not say. Satan being a spirit, the only “ chain” that can effectively bind him— restrain or defeat him— is God’ s word. In what was the world’ s greatest battle between right and wrong, Jesus defeated the devil at every turn with “ it is written.” (Matthew 4.) When God’ s word has free course in directing human life, the individual can safely protect himself against any device of Satan. When mankind has the right to use that protection at will, Satan is “ bound” in the only way that is consistent with man’ s nature. Satan’ s binding does not mean the destruction of all evil; though under restraint, Satan still operates through his angels who pose as ministers of righteousness. (2 Corinthians 11:13-15.) The duration of this binding is stated as a thousand years. Is this a symbolic or literal number? As usual expositors are disagreed. To apply the day-year theory would give the enormous amount of 365,000 years. This appears wholly out of proportion with other numbers in this book that seem to fit the theory. If to be taken literally, the exact beginning and ending of the period could not be fixed definitely. With these difficulties to meet, it seems better to consider it a symbolic number. Other numbers such as 3, 7, 10, and 12 appear to carry a spiritual significance. In Ezekiel 39 we have a description of the overthrow of Gog, and verse 9 says the Israelites should make fires of their weapons for “ seven years.” Certainly this means the complete destruction of their im­plements of war, not that it would take seven literal years to burn them. Through Moses God threatened Israel with seven times more, or seven times, punishment if they per­sistently rebelled against him. (Leviticus 26:18 Leviticus 26:21 Leviticus 26:24 Leviticus 26:28.) Evidently this does not mean exactly seven times, for their sins required punishment far more times than seven. It means that they would be fully punished as their sins deserved. So the definite number— 1,000 years— is probably used for a long but indefinite period. “ Showing lovingkindness unto thousands” (Exodus 20:6) means showing it to all of the class mentioned; “ thousands of thousands” (Revelation 5:11) means a countless number. So in this text the word “ thousand” most likely means an in­definite length of time, but long enough for the symbols to find complete fulfillment. Revelation 20:3 ---and cast him into the abyss, and shut it, and sealed it over him,—In vision John saw the woman driven into the wilder­ness for 1,260 day-years (Revelation 12:1-6), yet that did not occur till several centuries later, when the apostate church was fully de­veloped. Shutting and sealing the abyss indicates the certainty of the influence of Satan’ s power being restrained. The true church apparently disappeared as one does who goes into a wilderness; but, though unseen as an organized body, it still existed in the hearts and lives of individual faithful saints. So Satan during the thousand years has his power restrained, yet he still has through his unseen agents and workers means for deceiving those who are willing. During the 1,260-year period he exercised a practically unlimited power through the papacy and the kingdom it controlled. The millennium— the period of his being bound— must of necessity begin after that power was broken; and, for the same reason, it must have begun when that power was broken. Revelation 20:3 ---that he should deceive the nations no more, until the thou­sand years should be finished.:—As the purpose of the bind­ing was to prevent Satan's deceiving the nations, then the binding would consist in changing the situation which made the deception easily effective. During the papal supremacy the Bible, man’ s only real protection against the devil’ s power, was practically taken away from the people. With the Bible removed, it was no trouble for him to deceive the nations by superstition, false miracles, and pretended infallibility. When the Protestant Reformation broke the Roman religious yoke of bondage by giving the Bible back to the people with liberty to read and obey it without human dictation, Satan was bound in the fair meaning of the text. Through this right has come the privilege of restoring and maintaining apostolic congregations, which is a most fortunate and happy time for those who really desire to be pleasing to God. For emphasis the main thought is repeated. The millennial period is not a time of absolute and universal righteousness upon earth but a time of such restraint of Satan’ s power that all may have the privilege to serve God as the Scriptures teach, if they so desire. It is a period in direct comparison with the previous one of supreme papal authority. With this view we must conclude that we are now in the millennium. When it will end we do not know. This position, at least, has the plausible advantage of harmonizing with plain facts of reli­gious history and leaves man free and responsible for his own conduct— a thing that must be true while men are in the flesh. That this view may be clearly understood a brief review of the main changes in church history is here repeated. It required about 300 years for the church to pass through the pagan Roman persecutions and receive recognition from the Emperor Constantine. Something over 200 years more were necessary to develop the papacy— Paul’ s “ man of sin.” (2 Thessalonians 2:3.) This came through the slow process of cor­rupting divine truth with the “ precepts of men”; or, viewing it from another standpoint, exalting men to unscriptural positions until the bishop of Rome was declared the Universal Bishop of the church. This was followed by the 1,260 years of papal rule, after which began the millennium. Any true interpretation must harmonize with these well-known historical facts. Revelation 20:3 ---after this he must be loosed for a little time.—That is, after the millennium ends, Satan must be loosed, not permanently, but for a “ little time.” There is no way to determine how long the “ little time” may be, but it is the period that divides the millennium from the final judgment. It may be short in com­parison with the 1,000 years, or with the whole history of the church up to that time. THE Rev_20:4-6 Revelation 20:4 ---And I saw thrones, and they sat upon them, and judgment was given unto them:—In the vision John saw thrones and persons sitting upon them, and describes in the next statement who they were. The word “ judgment” is evidently used in the sense of rule which is the idea implied in the word “ thrones.” It means that those whom John saw were reigning in some sense. The particular sense will be discovered in the remainder of the paragraph. It is clear from the language that verses 7­10 logically followed verse 3 to complete the story begun with 19: 19. The narrative is interrupted at verse 3 and this para­graph is interposed to describe things that would transpire dur­ing the thousand years which had just been mentioned. It is an explanation of how Satan’ s binding, the first big event in his overthrow, would affect the church during the millennial period. Both judge and rule carry the idea of authority to command, approve, or condone. One can reign in a secondary sense when he is authorized to state or enforce the laws of the actual ruler. In this sense the apostles rule under Christ as our king. He conferred upon them the right to express the conditions of par­don which he gave them— thus to remit and retain sin. (John 20:21-23.) In harmony with this is the reply of Jesus to Peter’ s question in Matthew 19:27-28. He said: “ Ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.” “ The regenera­tion” means the Christian dispensation— that is, the time when men can be regenerated or born again. The apostles had fol­lowed Jesus; hence, they were given the right to rule by his authority. There can be no mistake about this, for in Luke 22:28-30, a parallel text, Jesus said he appointed them a kingdom “ that ye may eat and drink at my table in my king­dom.” This refers to the Lord’ s Supper and shows that the apostles were in the kingdom while they lived on earth. If so, then they sat upon the thrones and judged while on earth. But Jesus said they would do this while he was sitting upon the throne of his glory. This incidentally shows that Jesus began his reign on Pentecost, as taught in Hebrews 10:12, Cor. 15: 25, and disproves his supposed millennial reign on earth. There is also a figurative sense in which Christians may rule: either by influencing others to correct living, or to con­demn by implication the disobedient through faithfulness to God. Such is the teaching of Mat 5:16; Hebrews 11:7. Noth­ing is more certain than that the lives of men, both good and bad, continue to rule in the hearts and lives of others long after death. See Revelation 2:26-27 Revelation 14:13; Hebrews 11:7. It is a solemn thought to know that the final salvation or damnation of men can depend upon how their lives, as examples, have ruled over others. Revelation 20:4 ---and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand;—This tells who were sitting upon the thrones. The definite statement is that John saw “ souls”; no mention whatever of “ bodies.” Selecting the term “ souls” could not have been accidental, and certainly indicates that the resurrection in this passage is not that of bodies. This alone is fatal to the idea that Jesus will come personally at the beginning of the 1,000 years. By a figure of speech soul sometimes stands for the whole man, but in such passage a soul in the body— a living man— is clearly indicated. See Acts 2:41 Acts 27:37. The Greek word for soul (psyche) often means life, as the fol­lowing texts will show: Matthew 6:25 Matthew 10:25 Matthew 16:26-27. The “ souls” John saw symbolically represented the lives of the classes which he immediately mentions. They reign with Christ because their lives are imitated by saints on earth who, like themselves, would die before becoming traitors to the faith, or by accepting false doctrines. Those on the thrones are further described as “ souls” of those who had been “ beheaded for the testimony of Jesus, and for the word of God,” which means they had been killed because of their belief in Christ and refusal to deny him or God’ s word. Beheading, which was a common form of dispatching the condemned, probably stands for all kinds of martyrdom. It may be questioned whether the whole description here applies to martyrs only, or includes a second class of such as would not worship the beast and his image and refused to receive his “ mark.” The grammatical construction will allow either view; hence, neither one can be declared as absolutely cer­tain. It is immaterial, however, which is accepted; for in either case they were saints who distinguished themselves by enduring persecution or death for the church. Only the lives of servants of God who have distinguished themselves would fit the symbol of reigning spiritually for a thousand years. Another distinguishing feature of these who are here said to reign is the fact that the thing which gave them their posi­tion is that they resisted the power and influence of the beast. They must have lived then before Satan was bound— that is, when the apostate church exercised supreme power. Their mil­lennial reign is put in direct contrast with the period in which they suffered. This is no mean proof that the millennium— time when Satan is bound— began when the papacy lost its supreme power. This is also proof of two important facts— namely, that we are now in the millennium and that Christ did not come at its beginning. On the “ mark” of the beast see notes on Revelation 13:16-17. Revelation 20:4 ---and they lived, and reigned with Christ a thousand years.— “ They lived” does not mean that souls were brought to life, for souls do not die in the literal meaning of death. Those who obey Christ can never die (John 5:25), but bodies of saints and sinners will die. Spiritually they continued to live in the sense that their work was vindicated and their names honored through those who perpetuated the same truth for which they suffered or died. Figuratively, that would be as though they had been raised and were reigning in person. This, as a fact, was true of the apostles and other martyrs long before the papal beast came into existence. This passage, however, speaks of a special class of martyrs that fought the corruptions of the apostate church. We know that the apostles, though dead in body, do reign with Christ on earth now. Why not allow that those who were a later set of martyrs do the same? It is also a fact that living Christians whose lives are suffi­ciently noted reign, which, of course, is with Christ. So teaches Paul in Romans 5:17; 1 Corinthians 4:8. Such lives cannot be with­out influence after death. This is the direct promise of Heb 11:4. Revelation 20:5 ---The rest of the dead lived not until the thousand years should be finished.—“ Lived not until the thousand years should be finished” implies that they would live after that time. “ Lived not” evidently is in contrast with “ they lived” (verse 4), which, in the latter part of verse 5, is called “ the first resurrection.” An important question here is this: Will the living again of the “ rest” (an implied second resurrection) come immediately after the thousand years end or some time later? It must be remembered that a comparatively short period, called a “ little time” (verse 3), will intervene between the thousand years and the judgment. In this period Satan will be “ loosed,” which means that wickedness will again prevail and all his evil forces will be marshaled for the last struggle against the church. The vital point that must be considered is, will the second resurrection occur at the beginning of the “ little time” or at its close? This cannot be ignored in any fair interpreta­tion of this millennial passage. There is probably no text in Revelation about which com­mentators are more hopelessly disagreed than this verse. Only four views seem to have enough plausibility to merit con­sideration. They are: (1) That it refers to the bodily resurrection of all the wicked dead at the end of the thousand years, or, maybe, at the end of the “ little time.” The advo­cates of this theory do not seem very definite on the exact time. (2) That the word “ rest” means the remainder of the same class— that it includes all the righteous dead except the martyrs and others distinguished for service to God. (3) That it refers to the noted persecutors of saints— such as Nero— who will figuratively be raised in the lives of their imitators during the “ little time.” (4) That it refers to all the dead— both good and bad— who will be raised bodily at the judgment. The first theory is a premillennial view. The decisive fact that proves it wrong is that Jesus himself places the bodily resurrection of both saint and sinner at the same time. (John 5:28-29.) Until this passage is proved false, that point is settled. If the second theory means that the inconspicuous righteous dead will be raised at the end of the millennium, it is perti­nent to ask for a reason. If the passage has noted saints reign­ing during the millennium when Satan is bound, it would hardly be consistent to represent inconspicuous saints as reigning during the “ little time” while Satan is loose. If such saints are to be raised at the judgment, then the theory is true so far as the resurrection of the righteous dead are concerned. But it does not express all the truth on the question, for all the dead— righteous and wicked— will be raised then. Regarding the third theory, it may be remarked that it would be no violation of either facts or consistency to represent noted church persecutors as being figuratively raised in the lives of those who imitate them in wickedness in the “ little time.” How­ever, this would forbid the resurrection to be understood as that of the body. It would be the “ souls” of the wicked, similar to the “ souls” of the martyrs in verse 4, and, therefore, obviate any charge of logical inconsistency. An apparent objection to the fourth theory is that it vio­lates the law of consistency by making the “ first” resurrec­tion figurative and the “ second” (which is implied) literal. It is enough to reply that if verse 6, which mentions first resur­rection, refers to the body, it also mentions second death which refers to the soul. But there is no unvarying law that pre­vents words being used in a figurative and literal sense in the same passage. Usually they should be given the same sense, but plain facts may require a different sense. Jesus uses “ born” in John 3:6 in both a literal and figurative sense. In John 5:24-25 “ life” and “ live” unquestionably imply a spir­itual resurrection, while the language in John 5:28-29 just as clearly means a literal one. There is, then, really no incon­sistency in saying that the “ first” resurrection is a moral, spir­itual, or figurative one and the “ second” (implied) is a literal one. Verses 11-15 of this chapter are a vivid description of a literal resurrection of all classes at the judgment. This is at least strong presumptive proof that the fourth view is correct. It is consistent with words of Jesus and probably the true meaning. To make the first resurrection a literal one involves the following insuperable difficulties, based upon Jesus’ words in John 5 that all will be raised at the same time: If Jesus comes before the millennium, all the righteous and wicked will be raised then; hence, there can be no wicked left to be raised at the end of the millennium. If he comes after the millenium, then there will be no righteous dead raised at its beginning. If he comes after the “ little time”— that is, at the judgment, then there will be none of either class raised either at the be­ginning or end of the millennium. In either case the premillen­nial theory is bound to be false. That Christ’ s personal com­ing will be at the judgment is the plain teaching of 2 Thessalonians 1:7. If the first and second resurrections come at the be­ginning and end Of the millennium, and are to be literal resur­rections of the body, then there will be three literal resurrec­tions unless there should be none at the judgment. To deny a literal resurrection of the body at the judgment conflicts with verse 13 of this chapter, for there can be no question about what it teaches. Revelation 20:5 ---This is the first resurrection.—That is, of those mentioned in verse 4, not the “ rest” of verse 5. Revelation 20:6 ---Blessed and holy is he that hath part in the first resur­rection: over these the second death hath no power;—Those who faithfully contended against the beast, false prophet, and all wicked doctrines till death certainly were entitled to tine salvation Jesus promised. (Matthew 24:13.) They not only reign during the millennium, but are made sure against being hurt by the second death. The members of the church at Smyrna were urged not to fear what the devil would do to them, and promised that if they were faithful unto death they would “ not be hurt of the second death.” (2: 10, 11.) The reason for that is that they are in a state where Satan’ s power can never reach them. If raised bodily and reigning personally, as the literal kingdom theory demands, he could reach them unless their ability to sin has been removed. If so, then the devil could not deceive them when loosed for a season, as verse 8 says he will do. Revelation 20:6 ---but they shall be priests of God and of Christ, and shall reign with him a thousand years.—Those here who are guar­anteed freedom from the second death not only resisted false teachings “ unto death,” but were faithful worshipers of God. Hence, figuratively they are represented as reigning and also officiating in the services of God— they are kings and priests. Peter declares that saints are “ an elect race, a royal priest­hood, a holy nation.” (1 Peter 2:9.) A royal— kingly— priest­hood agrees exactly with John’ s description in this book. (1: 6.) The idea is a kingdom of priests. Since Peter and John both teach that Jesus had already made that kingdom, then we know that the reign of “ souls” in the millennium is through those on earth who imitate their fidelity. Any inter­pretation that conflicts with John’ s own words about the kingdom must be wrong. John the Baptist is called Elijah. (Matthew 11:12-14.) He came “ in the spirit and power of Elijah” (Luke 1:17)— another way of saying that Elijah was raised from the dead in the person of John. Ezekiel represented the restoration of the Jews from Babylon to their own land as a coming “ out of your graves.” (Ezekiel 37:12-14.) Those who are old may be “ born again,” and those naturally alive may die, be buried, and raised without chang­ing their physical state. (Colossians 2:12.) Who can deny the metaphysical use of terms, especially in a book filled with symbols ? SATAN AND Revelation 20:7-10 Revelation 20:7 ---And when the thousand years are finished, Satan shall be loosed out of his prison,—The view here advocated is that the binding of Satan means the return to the people the right to read and obey the Bible without human dictation; his loosing, then, would be his regaining in some way the power to prevent or hinder such voluntary obedience. Revelation 20:8 ---and shall come forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to the war: the number of whom is as the sand of the sea.—Though we do not know how or exactly what means he will use, yet it is not improbable that increasing infidelity, superstition, and idolatry will be main contributing factors. Whatever is involved in his loosing, it is safe to say that wickedness will prevail as never before. In this “ little time” will occur the events recorded in 19: 17-21 and 20: 7-10; it will be Satan's last struggle against the church in which not only he but his chief aides— beast and false prophet— will be overcome and banished to the lake of fire. (19: 20; 20: 10.) This victory will not be gained by a carnal sword, but by the word that proceeds from the Lord’ s mouth. (19: 15.) These enemies will be slain and the war against the church ended by the brightness of the Lord’ s coming and the breath of his mouth (2 Thessalonians 2:8) as suddenly as the 185,000 in the Assyrian army were slain by an angel of the Lord. (2 Kings 19:35.) In the time preceding the thousand years Satan deceived the nations largely through false religious doctrines and practice, virtually suppressing the Bible by demanding the acceptance of papal interpretations. That similar means will be used to deceive after the thousand years is certainly probable. The existence of nations to be deceived after the millennium is proof that the nature of mankind then will be the same as now, and harmonizes with the question, “ When the Son of man cometh, shall he find faith on the earth?” (Luke 18:8.) “ In the four corners” means that the nations will be scattered over the whole earth as now. This is further indicated by the fact that the number shall be “ as the sand of the sea.” According to the doctrines of the premillennial coming of Christ, nations to be deceived by Satan after being loosed presents insolvable problems. The theory calls for the ban­ishment of the beast and false prophet and the death of all the wicked (Revelation 19:19-21) at Christ’ s coming; the wicked dead to remain unraised (Revelation 20:5); the righteous dead to be raised and with the righteous living all to receive spiritual, incor­ruptible, and immortal bodies. (1 Corinthians 15:44 1 Corinthians 15:54.) The theory requires all these resurrections to be of the body. The following difficulties are apparent for which no solution can be offered other than pure guesses: Will children be born during the thousand years ? If so, will they inherit incorruptible and immortal bodies from their parents? If so, how can beings with such bodies be deceived by Satan? If they can be deceived with such bodies, how can they be safe during the millennium when many of his devices are recorded in the Bible? Can they receive corruptible and mortal bodies from parents with incorruptible bodies, without a fundamental law— seed bearing after its kind— being violated? Will their birth of parents put them in the kingdom? If not, how will they get in? If by obedience to the gospel, that is no im­provement on the church. It is hard to see how Satan when loosed can deceive people with incorruptible and immortal bodies. The wicked dead for whom the theory provides no resur­rection till Satan is loosed at the end of the thousand years are already deceived, having lived and died in his service. So they cannot be the nations he will deceive. It is a significant fact that the advocates of a literal reign of Christ on earth have no solution but guesses for these problems. Nothing is satisfactory but to make the millennial reign figurative, and the coming of Christ and the bodily resurrection of the dead at the judgment. On Gog and Magog see notes on Revelation 16:14-16. The reference here in verse 8 and in Revelation 19:17-18 are both made in allusion to Ezekiel 39:11-18 and show that this paragraph is parallel with Revelation 19:17-18; hence, it follows that Revelation 19:17-21 and Revelation 20:7-10 contain a complete story of the defeat of the enemies of the church that will occur after the millennium. Read the passages in connection, omitting Revelation 20:1-6, and this fact will appear evident. Revelation 20:9 ---And they went up over the breadth of the earth, and com­passed the camp of the saints about, and the beloved city:— The figure here is that of contending armies. Satan’ s forces are represented as coming from all directions to besiege the beloved city. The imagery is borrowed from Israel’ s encamp­ments, systematically planned for defense and convenience. Divested of all figures, the thought is that wicked powers will make a general attack on the church, under the influence of Satan. To make the final struggle a carnal battle against literal Jerusalem is to miss the symbolic teaching of the pas­sage. Spiritual Jerusalem— the true church— will be scattered over the earth just as are forces of evil, and the conflict will rage everywhere. Revelation 20:9 ---and fire came down out of heaven, and devoured them.—I’ ire has been a common instrument when God visited capital punishment on incorrigible sinners. Note the destruction of Sodom (Genesis 19:24); Nadab and Abihu (Leviticus 10:1-3); Korah, Dathan, and Abiram (Numbers 16:35). Christ will come “ in flaming fire” and the earth shall be burned up in the day of the Lord’ s wrath. No emblem could more appropriately indicate the sudden and complete overthrow of Satan and his servants than to say fire came down from heaven and devoured them. The defeat of the same enemies referred to in Revelation 19:21 is said to be accomplished by the sword “ which came forth out of his mouth.” The wicked at the judgment are to depart “ into eternal fire.” Symbols must be construed in harmony with plain truths literally stated. Revelation 20:10 ---And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet;—Jesus said the fire was prepared for “ the devil and his angels.” (Matthew 25:41.) In vision John had seen the beast and false prophet cast in this lake; now he sees the devil cast in with them. This is another proof that this para­graph is a completion of the story in Revelation 19:19-21. Revelation 20:10 ---and they shall be tormented day and night for ever and ever.—This means endless duration, and agrees with the plain statements of Jesus in Matthew 25:46 and Mark 9:48-49. Whether the “ fire” is to be construed literally or figuratively is immaterial; the lesson taught is intense and endless punishment. No more expressive emblem could have been used. THE Revelation 20:11-15 Revelation 20:11 ---And I saw a great white throne, and him that sat upon it,—In this paragraph John describes the great judgment scene, closing with the final disposition to be made of the wicked. The word “ throne” means authority to exercise power of some kind. It may indicate either reign or judg­ment; here the latter is certainly indicated. This is the same throne mentioned by Jesus in Matthew 25:31 in describing the final judgment; it is there called the “ throne of his glory.” From the language there we know it will be Jesus himself who will sit upon the judgment throne. It is called the judgment seat of God in Romans 14:10, and the judgment seat of Christ in 2 Corinthians 5:10. This is not a contradiction, for God and Christ are one in the purpose of saving men. Then the Father hath committed judgment to the Son (John 5:22), and Christ’ s judgment is, therefore, the judgment of the Father also. Revelation 20:11 ---rom whose face the earth and the heaven fled away; and there was found no place for them.—The disappearing of the heaven and the earth is what John saw in the picture; and their disappearance was final. Whether this is to be under­stood symbolically to indicate a complete change of religious systems or the final change in the material world, as described in 2 Peter 3:7 2 Peter 3:10-12, is an immaterial matter; for the judg­ment will bring a radical change in both. The old system in both will disappear forever— their purposes will have been accomplished. Revelation 20:12 ---And I saw the dead, the great and the small, standing before the throne;—Jesus said there would be gathered before him all nations. In the emblem John sees the scenes enacted as predicted. “ The great and the small” is a general expres­sion that includes all, both evil and good. This is in perfect agreement with plain statements in nonfigurative language. Je­sus said “ all nations” would appear before his throne; Paul says we shall “ all” stand before the judgment seat; and that “ each one” may receive the things done in the body. This makes it universal. Revelation 20:12 ---and books were opened: and another book was opened, which is the book of life:—Both Old and New Testaments use the figure of man’ s name and deeds being recorded in a book. The following passages give clear proof of that fact: Exodus 32:32; Malachi 3:16; Philippians 4:3; Revelation 3:5 Revelation 13:8 Revelation 18:8 Revelation 21:27. The thought is that God’ s infinite memory will enable him to reward properly both bad and good just as if a written record had been kept. His knowledge of men’ s acts is just as accurate as a perfect writing. Some commentators inter­pret the “ books” to mean the record God keeps of men’ s con­duct, and the “ books of life” to be the roll or record of the names of the righteous. But since we are to be judged by the words of Jesus (John 12:48), it seems more probable that one of the books, at least, should represent the Bible which contains the law by which mankind shall be judged. The other two could be the record of man’ s deeds and a register of the names of the saved. Whatever distinction we make in the application of the books, it is certain that men are to be judged in harmony with God’ s law and according to their deeds. A failure to have our names on God’ s record, or to have them rubbed out because of our sins, will be fatal to us. That is the important thing to remember. Revelation 20:12 ---and the dead were judged out of the things which vrere written in the books, according to their works.—This is a plain statement of what is already implied in the text. The “ dead” is an unlimited term that means all the dead, unless the context or language limits it to some special class of the dead. The language here has no such limitation, but on the other hand the implied contrast between the saved and lost runs through the entire paragraph. Why say “ according to their works” if only the wicked dead were in view? In that case it would have been necessary only to say that the dead were raised to be punished. Revelation 20:13 ---And the sea gave up the dead that were in it; and death and Hades gave up the dead that were in them:—The Bible definitely shows that it is the body that dies, in the common use of the word die; death can be affirmed of the soul or spirit only in a moral or figurative sense. That leaves the soul alive in the natural sense of the term “ live.” James says “ the body apart from the spirit is dead” (James 2:26), but no inspired writer anywhere says the spirit apart from the body is dead. Luke 16:22-25 and Acts 2:27 are final proofs that the souls in the Hadean world are not dead in the sense that the body is dead. Since the judgment is the door through which the final state is entered, of course a resurrection must precede. Hence, Hades must give up all souls, and the tombs be opened for the resurrection of bodies. But as the sea has claimed a large share of dead bodies, it must give up those in it. The resurrection must be complete and final. The language here forces the word “ sea” to have its literal meaning; the word “ earth” is implied in the resurrection of those buried in tombs. Revelation 20:13 ---and they were judged every man according to their works, —Once more the universal nature of the resurrection is indi­cated by the expression “ every man.” Doubtless repeated for emphasis. Revelation 20:14 ---And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire.—The language means that both death and Hades will cease to exist at the judgment. The abolishment of death will render it impos­sible to have dead bodies for tombs in either earth or sea. If there will be no bodies for the tombs, there will be no dis­embodied spirits for Hades. No longer needed, naturally they will cease to exist. Personified, as if human beings, their final end is represented as in the lake of fire, called the second death. This is a forceful way of saying they are eternally banished, and the saved will no longer have reason to fear what does not exist. Revelation 20:15 ---And if any was not found written in the book of life, he was cast into the lake of fire.—Returning to the destiny of men, John says anyone not written in God’ s book will be cast into the lake of fire. While this is the last act in the career of the wicked, the implication is evident that those whose names are in the book of life will escape the second death. This event, of course, is still future, yet John said “ was” cast into the lake of fire. As John was permitted to see the judgment in a pictorial representation, the whole matter appeared done; hence, symbolically it was finished, but in reality was then, and yet is, future. This judgment scene pictures what Jesus revealed would take place when he comes again. (Matthew 25:31-46.) At this point the curtain drops upon the earthly drama in which mankind has played its several parts. The acts will not be repeated; the stage and all furnishings will give place to that which will be suitable to the eternal nature of man in his final abode. The curtain will never rise again upon the lost; their doom is left to our imagination from the pictures already drawn. Not so with the redeemed; for with the most entrancing visions and the sweetest and most alluring promises John lays before his readers Revelation’ s last words concerning the mansions Jesus has gone to prepare for his own. Revelation Chapter XX by B.W. Johnson The Millennium Summary—Satan Bound for a Thousand Years. Thrones and Saints Reigning with Christ. The First Resurrection. Satan Loosed at the End of a Thousand Years. The Gathering of Gog and Magog and of the Nations. Their Attack Upon the Saints. Their Destruction. The Devil Cast into the Lake of Fire. The Great Judgment.After the mighty conflict, the crisis of the fate of the world, the apostle beholds the results of the glorious victory. Spiritual Babylon and the beast, the Papacy and its secular allies, overwhelmed in the battle of Armageddon, have disappeared from earthly history. The old serpent, the dragon, the devil, who under so many forms, as pagan Rome, as the imperial power, as the kings of the earth, has persecuted the Church, yet exists, but his power is broken, and he is now to meet the results of his disastrous failure. Revelation 20:1-3. And I saw an angel come down from heaven with a chain, and the key of the abyss. The abyss is named in Revelation 9:1 Revelation 9:11; in Revelation 11:7, and Revelation 17:8. It is the present abode of Satan and his evil spirits. The things seen by John are symbolical. They imply that in some way the power of Satan shall be virtually destroyed upon the earth. Revelation 20:2. He laid hold on the dragon... and bound him a thousand years. The chain I suppose to be the Word of God. At this period of the triumph of righteousness the gospel takes such hold of the hearts of men that Satan loses his powers over them. We can easily see how this is accomplished by what takes place under our own eyes. A man may be drunken and lawless, but if he repents under the influence of the gospel he ceases to serve Satan. The devil loses his power over that man. When that period shall come for which the saints in all ages have wistfully looked, when the laws of God shall be written upon every heart, then Satan, bound with a chain, the chain of truth, shall be deprived of influence on the earth. Revelation 20:3. And cast him into the abyss. During this millennial period the chained enemy of man is cast into a prison house, but not the lake of fire. Had he gone there he should never more return. He shall go there as his ultimate fate (see verse 10), but after the thousand years, he is to return to the earth for a little season, and until the final effort of his long struggle against God he shall be confined in the abyss, from whence there is the possibility of escape, instead of being cast into the lake of fire, which is an eternal doom. In the bottomless pit the great deceiver shall remain till the thousand years are ended, when for a little season he shall regain his power. Revelation 20:4-6. And I saw thrones and they that sat upon them. These thrones are symbols of rule. It implies that they who sit on them shall have sway. And judgment was given to them. They shall exercise a moral judgment over humanity. I saw the souls of them. Of the martyrs. Note that it is the souls that he observes. And they lived and reigned with Christ. John saw that those who sat on the thrones reigned with Christ a thousand years. “ In the last days the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow into it.” Isaiah 2:2. Will Christ come visibly to reign in person as an earthly monarch? The personal coming of the Savior is placed by all the sacred writers as the last event before the great judgment day. This great epoch is placed after the millennial period, and also after the overthrow of Satan in his last conflict. If the Savior, then, during the millennial period, is not visibly present upon the earth, how can he reign? Just as he reigns over each saint now. Those who know the Lord accept him as king, but in this period “ the knowledge of the Lord shall cover the earth as the waters do the channels of the sea.” All men shall hear and obey the gospel, and all shall submit to the beneficent sceptre of Christ. Souls of them that had been beheaded. These are they “ who lived and reigned with Christ for a thousand years.” Is this a literal resurrection from the grave? I answer decidedly in the negative. (1) The apostle does not say one word about the resurrection of the bodies of the martyrs, nor does he say that he saw the martyrs themselves. He is particular to say that he saw the souls or spirits of the martyrs living and reigning with Christ. (2) They had been put to death in the body, and their souls were unseen upon the earth, but there is no intimation in Scripture that their souls had ever ceased to exist. They were alive with Christ, but now they live in some sense different from that existence which they had before. It cannot mean that their souls came to life, for they had never ceased to have existence. (3) What, then, does the affirmation mean? That as Christ reigns upon the earth during the millennial period by his truth, so the spirit of the martyrs is revived and lives in the Church. The souls of the martyrs live because the Church is composed of those who love Christ better than goods or liberty or life. This glorious reign of Christ pervades the earth because the souls of the martyrs are resurrected and live in all who name the name of Christ, and who are filled with the spirit of ancient martyrs. (4) If any should think such an interpretation of symbolical language far fetched, let him compare Scripture. This explanation is not forced nor the interpretation of the language unusual. It was predicted by the prophets that Elias must come again before the Messiah. He did come in spirit and power, not in person, but as the stern, fearless, upright reformer of the wilderness of Jordan. In the same sense Ezekiel speaks (Ezekiel 37:12-14) of the return of the captive Jews to their own land: “I will open your graves, oh my people, and cause you to come up out of your graves, and bring you into the land of Israel.” When Martin Luther was engaged in deadly struggle with the Papacy, Pope Adrian sent a brief to the German Diet at Nuremburg, which contained these words: “The heretics Huss and Jerome are now alive again in the person of Martin Luther.” A thousand years. I am not prepared to say that this blessed period shall be limited to a thousand years, but am rather disposed to believe that a thousand years, a round period of great duration, is chosen to show to the longing student of the prophets that there shall be a long, long period of righteousness upon the same earth that has been reddened with blood, filled with crime, and made foul by sin. The characteristics of this golden period of the human race are clearly pointed out by the prophets. Revelation 20:5. But the rest of the dead lived not. If “ the souls of the martyrs” live again spiritually and morally upon the earth in the millennial period, as I have explained, then this statement is to be explained in harmony. The rest of the dead lived not until the end of the thousand years. The sublime faith of the martyrs pervades the saints during this period, and other men, wicked or less noble, sleep in silence, unseen and unknown, without influence upon the earth, until the millennial period is ended. They have no part of the first resurrection, of the spirits of the martyrs. Revelation 20:6. Blessed and holy is he that hath part in the first resurrection. In this great moral and spiritual resurrection that brings in the Millennium. On such the second death hath no power. The second death is the sad doom of eternal death. See verse 14. Revelation 20:7-10. When the thousand years are expired, Satan shall be loosed. The earth shall have its golden age but it shall not last forever. Satan shall, when many ages have rolled away, be loosed for a little season. From some cause, that is wrapped in the darkness of the future, righteousness shall wane; wickedness shall revive; the great adversary shall in part regain his influence over our race. But it is cheering to know that his triumph will be short. He shall be loosed only “ for a little season.” Revelation 20:8. And shall go out to deceive the nations. Again he shall marshal the hosts of sin and renew his old conflict. The four quarters of the earth. From the whole earth. Gog and Magog. See Genesis 10:2 and Ezekiel 38:2. Josephus says that Magog represented the Scythians, a great race spread over the country now occupied by Southern Russia. Revelation 20:9. And they went up over the breadth of the earth. They spread over it. Compassed the camp of the saints and the beloved city. Assailed the true Church and sought to destroy it. How the Church shall be assailed cannot now be told, but there will be a determined attempt to extirpate it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 20:3. Cast him into the bottomless pit is symbolical of the restrictions that were placed upon Satan as to his influence over nations, for he has been there personally all the time. The restrictions were caused by the chain of the Bible that had been placed IL, he possession of the national leaders. (See again the note at beginning of this chapter.) These restrictions were to continue as long as the leaders of nations and other heads of the channels of thought continued their active defense of the Book. Knowing that human weakness would assert itself causing a letting down of the activities for the truth, the Lord saw the advantage it would give Satan and that he would again come out in his fight against the Bible. Hence it is stated that after the thousand years were expired--after the restrictions of the Bible had weakened due to the loss of activities of the professed friends of truth--Satan would be loosed a little season. This little season is the same as the "battle" of verse 8 which will be discussed at that place. Comments by Foy E. WallaceVerse 3.2. Satan cast into the abyss. "And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season."--Revelation 20:3.In the vision Satan returned from his prowling to his diabolical abode in ignominious and complete defeat. His abysmal abode was shut by the angel with the key to the bottomless pit that he held; which angel also set a seal upon him, as an authoritative act; such as the seal of state stamped on the documents signed by officials of government. The purpose of this satanic imprisonment was that he should deceive the nations no more--that is, in the idolatry of Caesar-worship, a repetition of the previous symbols of the mark and image of the beast in the heathen emperorworship. The next clause till the thousand years be fulfilled referred to the complete victory over the imperial persecutors, after which Satan was represented as being unleashed to exert influence, not in the form of persecution, but in the spiritual conflict between heathenism and Christianity--a symbolic representation of the upsurge of heathenism. Revelation 20:4. And I saw thrones . . . given unto them. This is the same vision that is described at chapter 17:12 and the reader should see the comments at that passage. The pronoun they means the kings who had occupied their thrones in form only, but who really had not been free to use their own judgment in their ruling. Sat upon them denotes that they were occupying their thrones in fact and not merely in name. Judgment was given unto them signifies they were allowed to render their own judgment in matters pertaining to their kingdoms. Saw the souls . . . a thousand years. Before reading further at this place, let the reader reexamine very carefully the first paragraph of the note referred to previously. That is especially necessary to get the significance of the thousand years of reign with Christ. The souls John saw were of those who were beheaded by Papal Rome because they refused to submit to her false demands. Their death recalls a like experience recorded in chapter 6:9 of those who had been slain by Pagan Rome. These whom John saw in our present verse resisted the beast (Babylon), his image (those who imitated the beast) and the mark (those who brought upon themselves the guilt of doing the things originally incited by Nero.) Comments by Foy E. WallaceVerse 4.3. The souls on the thrones. "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the words of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years"--Revelation 20:4.These souls were not bodies and were not embodied. They were souls. And a resurrection was not necessary for souls to live. These souls lived--they did not begin to live. They lived. These souls were under the altar in chapter six; they were on thrones in chapter twenty. In the first scene a cause had suffered in defeat; in the second, a cause has been crowned with victory. They lived and reigned-- taking the souls out from under the altar and elevating them to thrones is referred to as a resurrection; the resurrection of a cause. They lived in the cause for which they died. They reigned in the persons of their successors, and like characters of like spirit. As John came in the spirit and power of Elijah; as the spirit of Huss lived after his martyrdom; a cause survives the death of its advocates and they live in the spirit of its torchbearers. Judgment was given unto them--that is, the avenging for which the souls under the altar had pleaded was now received. In Revelation 6:10 John heard the martyrs crying for judgment: "How long, 0 Lord, holy and true dost thou not judge and avenge our blood on them that dwell on the earth?" Meaning their persecutors. In Revelation 20:4 John saw them receiving the judgment for which they had called. Lived and reigned--if "reigned" is limited by a literal thousand years, "lived" is also thus limited. So if the reigning ends with the thousand years, the living ends with a thousand years, which ending would upset all the glory of a millennium. Thrones--not literal and earthly, but the exalted state of those who had overcome their persecutions. Beheaded--John saw the "souls" of the beheaded; they did not live in an earthly state. If literal, only those who are literally beheaded could enter the millennium. If figurative, there is no millennium, which is the fact of the matter. With Christ--the text says nothing of the reign of Christ, but specifies a reign of the martyred saints with Christ. Reigning with Christ is a state. In 1 Corinthians 4:8, Paul rebuked the Corinthians because they "reigned as kings" in wealth and worldliness; and he wished that they reigned in righteousness with the apostles. In Romans 5:17, Paul referred to the time under the law when death reigned, but under grace the righteous reign in life by Jesus Christ. So these martyred saints reigned with Christ in a state of complete victory over death and in felicity of the beatitude blessed of verse six. Thousand years--the vision of victory, complete victory. It stood for infinity; it was not a cycle of time nor a period of time, and had no reference to time. God remembers his covenant to a thousand generations, and one day with the Lord is as a thousand years--that is, God's memory of his covenant is infinite; and in God's infinite world days and years are not reckoned. The term denoted completeness, perfection, infinity. Their victory was complete, their triumph full, and their reign infinite. The fundamental principle of exegesis forbids that the thousand years be interpreted literally here, and the word year symbolically in all the book elsewhere. So, if it is literal, the reign of Christ was for one thousand years only, not one day more or less. And, if literal, since both verbs "lived" and "reigned" are modified by the thousand years, when they shall cease to reign, they shall cease to live also. Furthermore, if literal, only the beheaded lived and reigned. And, finally, the third personal pronoun, they cannot be changed to the first personal we; and the verbs of past tense lived and reigned cannot be changed to verbs of future tense shall live and reign. The conclusion is that there are too many difficulties in the way of the literal application. [NOTE: the following is taken from the writer's comments overviewing the chapter, and can also be found in the "chapter" section of this module]It is a common expression, we hear it on every hand; that the Bible plainly says that Christ will reign on the earth a thousand years. That is something that the Bible nowhere says, plainly or vaguely. Like the battle of Armageddon notion, the millennium imagination is not in the Bible. Armageddon is mentioned in the Bible but the "battle of Armageddon" theory is nowhere found in the scriptures. The Bible has something to say about "a thousand years" but nothing about a thousand years reign on the earth. Christ reigns, but the reign of Rev 20:1-15 was not the reign of Christ. It was rather a peculiar and special reign of certain souls with Christ. It does not mention or refer to the reign of Christ. The ones mentioned were reigning; it was a special use of the word, applied to a special incident of the Revelation vision. The text says they lived and reigned. Where did they live and reign? They lived and reigned with Christ. John saw souls out of the body, not in the body. It was a vision of the souls of the martyrs living and reigning with Christ in a particular and peculiar sense. In a conversation with any group of denominational preachers one will invariably be heard to say that the Bible plainly says that we shall reign with Christ on earth a thousand years. When the asserter is asked for the passage that so plainly says it, he will just as invariably and confidently refer his listeners to Revelation 20:1-15, verse 4. It is in order, in time and in place now to dissect this misunderstood and misapplied passage of scripture. This is the way its reads: And I saw thrones, and they sat upon them and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.The passage is almost universally believed to actually say that we shall reign with Christ on earth a thousand years. The text says, they lived and reigned with Christ a thousand years. The pronoun we is a personal pronoun of first person, but they is a personal pronoun of the third person; the verbs lived and reigned are verbs of past tense; but shall live and reign are verbs of future tense. No man can claim the right to change the sentence of this text from the third personal pronoun they to the first personal pronoun we, nor to change the verbs lived and reigned of the past tense to shall live and reign of future tense. That is too much change for any man to make who has an ounce of respect for the word of God. John said, "they lived and reigned with Christ a thousand years." The passage says nothing about "the thousand years reign of Christ." There is a great difference in the two expressions. Revelation 20:1-15 says, "they lived and reigned with Christ." They who? Lived--lived where? Reigned --how, with whom and where? "Lived and reigned"--with whom, in what place? It is not the reign of Christ, but the reign of souls "with Christ," that is mentioned in Revelation 20:1-15. There is a vast difference between living and reigning "with Christ" and a millennial reign "of Christ." So let us be true to the facts in the case. It does not mention the reign of Christ, but the reign of souls "with" him. They not only "reigned" with him, they "lived" with him. They "lived and reigned" with Christ a thousand years. The two verbs "lived" and "reigned" are both limited by the thousand years. If the expression denotes time, then when the reign is over, and they ceased to reign; the living would be over and they would cease to live. Revelation 20:1-15 does not mention the second coming of Christ. That is not the subject of it. It does not mention a bodily resurrection, and that is not the subject of it. It does not mention a reign on the earth, nor does it mention the "reign of Christ"--and neither is the subject. Is it not possible for souls to live and reign "with Christ" without Christ being on earth? Furthermore, it does not mention the throne of David or any other throne on earth. And it does not mention either Jerusalem or Palestine, nor does it mention Christ on earth. Jesus said that Jerusalem is not the place where men should worship (John 4:21), but they want to put it there. He said that his kingdom is not of the world (John 18:36), but they want to put it here, and make it of the world. Can millennialists consistently say that though it mentions none of these things, it teaches all of them? It is altogether possible and consistent for all the things mentioned to exist without being on the earth. (2) The thousand years reign with Christ.There are twenty figures of speech in the nineteenth and twentieth chapters alone. In a series of symbols such as these, it is not reasonable to make a literal application of the thousand years and a figurative application of all the rest of the symbols, without a contexual or historical reason for doing so. The thousand years, like the other parts of the vision, is a figure of speech--a symbol of something else. It is said in Deuteronomy 7:9 that God keeps his covenant and his mercy unto a thousand generations. God does not count a literal thousand generations, then quits remembering his covenant. It means God's memory of and faithfulness to his covenant are perfect and complete. The term thousand was a figure of completeness. It does not denote a cycle of time. Then what about the millennium? Nothing was said of a millennium. The thousand years did not mean a millennium. There is no millennium. There never was a millennium. There never will be a millennium. The twentieth of Revelation did not refer to a millennium. The thousand years was not literal, therefore was not a millennium and has no reference to a millennium. There is no connotation for the notion. The magic word millennium is not in the text. In this vision John "saw thrones" and the ones that "sat on them." And those whom he saw were the souls of the beheaded. They had not "worshipped" the beast. They had not "received" his mark, and they "lived" and "reigned" with Christ. First: They lived and reigned with Christ a thousand years. It does not mention the second coming of Christ, a bodily resurrection, a reign on the earth, or a literal throne in Jerusalem or elsewhere. It does not mention us, and it does not mention Christ on earth. Revelation 20:1-15 mentions none of those things, and a curse was pronounced on the one who adds to the words of the book. Second: They lived and reigned with Christ. It says "they"--the souls of the martyrs, those who were beheaded. The beheaded souls lived and reigned with Christ. Only those who were beheaded entered into that thousand years. If that thousand years is literal, then the beheading is literal, and only those literally beheaded get into the millennium. If the beheading is figurative, the thousand years is figurative, and that cuts us out; for there could be no literal millennium. If it is a literal thousand years, it is a literal beheading. If it is a figurative beheading, it is a figurative thousand years, and either way there is no millennium for us. Third: They lived and reigned. If the term "reigned" is limited by a thousand years, the verb "lived" is also limited by a thousand years. If the reigning ends with the thousand years, the living ends with a thousand years, and the millennium will end with everybody in it ceasing to live. That would be quite a hopeless millennium. Revelation 20:5. Rest of the dead is symbolical or figurative and refers to people who did not "have enough life" or interest to be active in defense of the truth. Until the thousand years were finished. When that bright period of the Reformation (here called the thousand years) was over and the former defenders of truth began to lag, then the enemies of the Bible "came to life" and became active in opposition to the word of God, acting under the influence of Satan who was now loosed in that the Bible was not binding him as it did. Such a movement stimulated the former "dead" ones to action and then was begun the conflict between the friends of truth and its enemies, a conflict that has continued to our day. This is the first resurrection. The pronoun does not refer directly to what has been said but to what is yet to be said, and it refers to the subject as a whole. John 11:25-26 should be considered in connection with the first resurrection, also read the note to which reference was made. Comments by Foy E. WallaceVerse 5.4. The rest of the dead. "But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection"--Revelation 20:5.The rest of the dead lived not--since the only ones who are said to have lived were the souls of the slain martyrs, and the rest of the dead lived not, but judgment was given to them--whom did they judge, and how? And if "lived" means that they were given literal bodies, then when the rest of the dead "lived not" until the thousand years was finished, it meant that the rest of the dead would be given literal bodies at the end of the thousand years. That consequence forces the resurrection of the wicked too early; before the little season; and before the time for the resurrection and the judgment in the millennial order of things. So their theory bogs down again. The rest of the dead here simply referred to the persecutors whose oppressions had been overcome, just as Isaiah 26:13-14 referred to the wicked lords who had dominion over Israel as being dead and should not live, deceased and should not rise. The statement until the thousand years were finished did not denote that the figuratively deceased persecutors would be revived afterward. The preposition until denotes end or termination, for which there are numerous exemplifications. In Hebrews 9:10 the "carnal ordinances" of the Mosaic order were "imposed on them until the time of reformation"- but this does not mean that after the present gospel dispensation the ordinances of Judaism will be imposed again. In 1 Samuel 15:35, after Saul's disobedience in the expedition against the Amalekites, it is said that "Samuel came no more to see Saul until the day of his death." This could not mean that Samuel continued to visit Saul after his death. The use of until expressed end or termination. In Luke 16:16, Jesus said, "the law and the prophets were until John"- -that is, until John's order ended, but the Lord did not imply that "the law and the prophets" would be re-inaugurated afterward. In Galatians 3:19, the apostle said the law of Moses "was added because of transgression till (until) the seed should come," but the statement assuredly has no implication that the Mosaic law will be reconstituted after the dispensation of Christ. In Luke 21:24, in foretelling the fall of Jerusalem, the Lord said, "And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled." On the premises of these passages the Lord's statement in Luke 21:24, means that the old Jerusalem was trodden down permanently--the end of the apostate harlot Jerusalem. In the light of these examples it is patent that the statement of verse five, "the rest of the dead lived not until the thousand years were finished," did not imply that the figuratively dead persecutors would come to life afterward. The symbolic statement declared the end of the imperial persecutors of the church, just as Isaiah 26:13-14 meant the end of the dominion of the wicked lords over Israel after deliverance from the Babylonian exile. The imagery was parallel, and the language was figurative in both passages. This is the first resurrection--just as Israel's deliverance from the bondage of Babylon was referred to in Ezekiel 37:1-28 as a resurrection out of their graves; and the broken dominion of the lords was a resurrection from oppression, of Isaiah 26:1-21; so overcoming these persecutions, triumphing over death and martyrdom, in a victorious cause of Christ, was called a resurrection in Revelation 20:1-15. The visional procedure of taking the souls of the martyrs out from under the altar in chapter 6, and elevating them to thrones in chapter 20, was symbolized as a resurrection; as in Ezekiel 37:11-14 the return of Israel from Babylonian captivity was a symbolic resurrection. In the symbolic picture of Rev 20:5, the martyrs of the altar in chapter six were raised to the thrones of chapter twenty, and were pictured as living and reigning with Christ. It was the resurrection of the cause for which they died. The fact that they had to be told that it was a resurrection is proof that it was used in an unusual sense of the word; it was a figurative, metaphorical use, not a physical employment of the word. The "first resurrection" was therefore spiritual--the resurrection of the cause for they had passed through tribulation and for which the martyrs died. The passage in Revelation 20:1-15 described no period of blessing to be enjoyed at the close of this dispensation. It will not bear the literal construction and the theorists themselves will not accept the conclusions and consequences of it. But as a practical lesson to us, the derived application is this: It is the portion of every true believer in any age who shares the life of the risen Lord through obedience to his commands. Revelation 20:6. The first resurrection is that mentioned in the preceding verse of which John said he was going to speak. He is doing so now and telling us of the blessing that will be for those who have part in this first resurrection. In John 11:25 Jesus says "I am the resurrection and the life." Jesus was the first one to be resurrected never to die again (Acts 13:34). To have part in the first resurrection means to have part in Christ. And to get the spiritual benefits of the resurrection of Christ as the bodily benefits, it is necessary to be faithful after coming into Him. That is what is meant in John 11:26 by "liveth and believeth in me." That person "shall never die" according to Christ's statement to Martha, which means the same as on suck the second death hath no power in our present verse. This second death is the punishment in the lake of fire and brimstone according to chapter 21:8 of our present book. Shall reign with him a thousand years. This period is the same that is explained at verse 2. Of course the word reign is not literal because Christ is the sole King on the throne. Thayer's explanation of the word as it is used here is as follows: "Paul transfers the word to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ's redeemed ones." The principle expressed will apply to the faithful in Christ of all ages. However, the present application is made to those who had been faithful to Christ under the persecutions of Babylon. This spirit of devotion in the presence of death was a reenactment of the spirit of the first martyrs (chapter 6:9-11), and they lived (were in evidence) all through this bright period of the Reformation. It is in that sense only that they were to be resurrected and reign with Christ through the thousand years. There was no prediction of any literal resurrection of some while others were to remain in their graves. There will be but one bodily resurrection (and it is still future), and at that same hour all human beings, both good and bad, will be brought to life (Daniel 12:2; John 5:28-29). It is plainly taught in other passages that when Jesus comes again it will mark the end of the kingdom and all things on the earth. (1 Corinthians 15:24-25; 2 Peter 3:10). All statements of a resurrection that is to occur before the second coming of Christ are figurative only. Comments by Foy E. WallaceVerse 6.5. Part in the first resurrection. "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ and shall reign with him a thousand years"--Revelation 20:6.There is an axiom which decrees that things equal to the same thing are equal to each other. In Revelation 2:11 it is said that overcoming the persecutions exempted them from the second death. But in Revelation 20:6 it is said that part in the first resurrection exempted them from the second death. Things equal to the same things being equal to each other-- part in the first resurrection referred to overcoming the persecutions and entering into the triumph of that victory. Again, it is the same kind of a resurrection prophesied in Isaiah 26:1-21 and Ezekiel 37:1-28. On such the second death hath no power--the implication of the context is that the first death was the martyrdom of the saints as represented by the souls of them that were slain under the altar in Revelation 6:9. Receiving the guerdon of martyrdom for their overcoming faith, promised by their Lord in Revelation 2:10-11, these martyred saints had exemption from the judgment of them that had received the mark of the beast in submission to the imperial edict commanding the worship of the Caesar-image. They were in a state of special dispensation, not amenable to judgment. This in contrast with those who had "worshipped the beast" and "his image" and who had received "his mark," and in consequence shared the same retribution--the oblivion of eternal banishment. Priests of God and of Christ--the expressions of "priests of God and Christ" and "reign with" in this imagery were used synonymously, as in Revelation 1:6 and Revelation 5:10; and compares with the phrase "kingdom of Christ and God" in Ephesians 5:5, in which all Christians reign with Christ. It symbolized the perpetual performance of heavenly functions in the presence of God and Christ in "the kingdom of Christ and God." In this heavenly state they shall reign with him a thousand years--that is, in complete victory and infinite reward, removed from transitory time and terrestrial place. The use of thousand years here is further proof that it had no reference or application to a literal cycle of years. They shall be priests of God and Christ, and shall reign with him a thousand years. This, of course, referred to the souls who lived and reigned; and here shall reign with him referred to the continuity of that reign which had begun in the expression "lived and reigned" of verse four. It had reference to the same souls and the same reign and simply denoted its continuation, Revelation 20:7. This is a repetition of verse 3. See Revelation 20:3. Revelation 20:8. The nations here are the same as in verse 3 as to the meaning of the word. But the identical groups of men who had been deceived by Satan before the Reformation would not be available to him in the same manner, for they still have the Bible in their own languages, and will always know better than to surrender their rights as nations with their kings again. But having found by experience the great advantage of working through the various headquarters, so as to effect a broad-scale opposition to the truth, he determined to direct his efforts along that line. Of course his objective is the destruction of the Bible or the faith of the people in it. That is why this great and long conflict is called Armageddon in chapter 16:16, for one of the terms in Thayer's definition of the word is "destruction." Satan's strategy in this war was to use any means he could command that would destory men's faith in the Book. Gog and Magog were ancient peoples and countries that were numerous, savage and at enmity with civilization. The words are used symbolically here to indicate the kind of forces and means that Satan would use in his war against the Bible. In the note referred to at the beginning of this chapter, it is shown that a phase of Satan's public attacks upon the Bible is in the form of evolution, seeing that it is taught in the public schools, also be chartered and endorsed by states and educational headquarters. The same objective is now being attempted in the form of communism. In proportion as a man believes in this doctrine he will not believe in the Bible and Satan knows it. That is why he is pressing its tenets upon the people through every channel possible. It accounts for the number of communists among the school teachers of our free school system. Also for the presence of communists and their sympathizers in the three branches of our government; the legislative, executive and judicial. I am sometimes asked if I believe the present conflict with Russia and her satellites was predicted. My answer is yes as the whole picture is considered. Communism is just the present objective in the war, the conflict being either for or against it. In that sense it was predicted for it is a continuation of the battle (war) of Armageddon, which was begun after Satan was loosed and is destined to continue until Christ comes. As in most other wars, there are spies and sympathizers who pretend to be on the right side, but whose heart is in favor of the enemy. Such traitors either deny being communists or even refuse to say whether they are or not. We know that when a man refuses to answer questions on 'this subject when propounded by a proper person, that person is a communist at heart and should be regarded as one of Satan's soldiers in the war of Armageddon. Comments by Foy E. WallaceVerses 7-8.6. The loosing of Satan. "And when the thousand years are expired, Satan shall be loosed out of his prison"--Revelation 20:7.After the catastrophic fall of Judaism, and the victory of the saints over the imperial persecutors, there was a renewed struggle of the church with heathenism, a spiritual conflict symbolized by Satan being loosed out of his prison.With Judaism removed from the path of the church, and the cessation of persecution by the imperial rulers, the way was open for the expansion of Christianity, as foretold by Jesus in Matthew 24:31, and envisioned by John in Revelation 11:15. But it was not without opposition--the remaining enemy was heathenism. Satan's theatre of activity in this struggle was not persecution, but spiritual and doctrinal: And shall go out to deceive the nations which are in the four corners of the earth--Revelation 20:8.That declaration was in opposition to the angel--messengers of the gospel--of Matthew 24:31, gathering his elect "from the four winds, from one end of heaven to the other." This part of the vision was descriptive of the battle with heathenism, hence the reference to Gog and Magog (a combination of one name), the mythical ruler of heathendom, and which title was so used in similar symbolic reference, by the prophet in Rev. 38:l-23, prophesying the threat of heathenism to Israel from Gog and Magog. As the beast was symbolic of the Roman empire, personified in the persecuting emperors, so was the Gog and Magog personification symbolic of the spiritual forces of heathenism launched against the church in the "battle" of verse eight, in which the heathen forces of Gog and Magog were represented to be in number as the sand of the sea, which symbolized the proportions of the conflict and its challenge to the church; and verse nine stated that they compassed the camp of the saints about, and the beloved city. The reference to the "beloved city" here could not mean Jerusalem--the apostate harlot Jerusalem was no longer "beloved," and was no more. This beloved city was the church, the New Jerusalem, which was compassed about with heathenism, in the midst of its idolatries, surrounded by all of its antagonism to the church. Revelation 20:9. The pronoun they stands for the hostile forces of Satan symbolically mustered from the regions of Gog and Magog. This is the army of Satan that is described in the preceding paragraph. They will fight under his directions with the object of destroying men's faith in the Bible. The apostate church of Rome taught that the religious conduct of men should be regulated according to the pope and his college of cardinals. The teaching of Christ is that men's lives should be regulated by the Bible (1 Peter 4:11; 1 John 1:7), that the sole institution for making that Book known is the church (Ephesians 3:10 Ephesians 3:21; 1 Timothy 3:15). Hence the army of Satan was to compass the camp of the saints. This means the church when considered as a group of individuals, and the beloved city means the church if spiritual Jerusalem is used as a symbol. So here is where the issue is joined in this great battle of Armageddon. The church of Christ is on one side, and everything else is on the other in all controversies that involve moral and religious interests, and where belief in or opposition to the Bible is at stake. The first two thirds of this brief verse covers the entire period of the war of Armageddon, beginning when Satan was loosed and extending to the coming of Christ. The last sentence of the verse marks the end of the war. Not that it tells of the date (no passage does), but it names the event that will bring the conflict to a close, namely, the consuming fire out of heaven. We are told in 2 Thessalonians 2:8 that the pope will be destroyed at the coming of Christ. It is very fitting that the war of Armageddon should be destroyed at the same time, since the pope and Satan have been allies arrayed against the forces of Christ for centuries. And with this verse the prophetic symbols of the book of Revelation bring us to the judgment day for the final showing. At various places in our study we have been brought to that event, then taken back to some earlier period and started all over again. But the rest of the chapter will describe the events on the day of judgment and not go back. Comments by Foy E. WallaceVerse 9.As the beast was symbolic of the Roman empire, personified in the persecuting emperors, so was the Gog and Magog personification symbolic of the spiritual forces of heathenism launched against the church in the "battle" of verse eight, in which the heathen forces of Gog and Magog were represented to be in number as the sand of the sea, which symbolized the proportions of the conflict and its challenge to the church; and verse nine stated that they compassed the camp of the saints about, and the beloved city. The reference to the "beloved city" here could not mean Jerusalem--the apostate harlot Jerusalem was no longer "beloved," and was no more. This beloved city was the church, the New Jerusalem, which was compassed about with heathenism, in the midst of its idolatries, surrounded by all of its antagonism to the church. The first chapter of Romans, and the Corinthian, Ephesian, and Colossian epistles confirm this great danger to the church. It was concerning this threat of heathen influence that Paul specifically exhorted the Corinthian church in 2 Corinthians 6:14-18. The description of verse nine that the legions of the heathen ruler went upon the breath of the earth in the forays of his satanic forces against the church emphasizes the extent of the opposition to Christianity, and of its threat to the church. But as in the finale of the imperial persecutions, the church prevailed against heathenism, and fire came down from God out of heaven and devoured them.This was the symbol of the consuming power of the word of God in exposing the error and evil of heathen idolatry. The apostle declared in 2 Corinthians 4:2-4 that the light of the gospel of Christ dispelled the darkness of "the god of this world." Neither the imperial beast nor the heathen Magog could withstand the power of God. It was in reference to these same things that Paul said in Romans 16:20 : "And the God of peace shall bruise Satan under your feet shortly." Revelation 20:10. Devil that deceived them refers to the vast hordes who comprised the army of Satan. This verse says nothing about the fate of the deceived ones; that will be shown later. This is the lake of fire and brimstone that is mentioned in chapter 21:8. Tormented day and night is figurative as to the parts of the time for there will be no recurrence of day and night literally. The expression is used to give emphasis to the literal part of the sentence, namely, for ever and ever. In other words there will be no "breathing spell" or even brief intermission for the sake of relief; it will be continuous and endless. Comments by Foy E. WallaceVerese 10.The defeat of the emperor-worship was described in verse ten with metaphors of torment and endless punishment. The three great enemies of the church had been vanquished. The devil who had employed the forces of heathenism to deceive the people and destroy the church, together with the beast and false prophet of Rev. 19:20, was cast into the region of oblivion and eternal torment. The meaning of the vision, simply stated, is that the combined effort of the imperial persecutors and of the heathen powers to stop the advance of the church resulted in colossal failure. There is no rule of exegesis or of interpretation that could warrant a literal application of the wide sweep of this symbolic language. It was the figurative description of the end and doom of the rulers who oppressed the church of Christ; and it signified that they should nevermore exist to humiliate the Lord's church, the Lamb's Bride. Revelation 20:11. Great white throne signifies purity and justice. From whose face . . . fled away . . . no place for them. This agrees with the next chapter that will tell us of the new heaven and earth. Comments by Foy E. WallaceVerse 11.(5) The tribunal of the great white throne. The progress of the apocalypse from the opening vision of chapter four surrounded Christ, the Rider and Conqueror; and the church, his Bride; in conflict with multiple opposing powers. But in the scene of verses eleven to fifteen the visions turned to the judgment throne of God, as "the dead both small and great stand before God," The picture in these verses was but the continuation of the contrast between the causes of righteousness and wickedness, truth and error, Christianity and heathenism; and their standing respectively before the great throne of divine judgment. The issues had been joined in the fierce conflict between the church on one hand, and all the forces of Judaism, Romanism and paganism on the other. Now the participants stood before the bar of divine decision, where the issues were settled. The cause of righteousness was acquitted, and the cause of wickedness was convicted, and forever condemned. A continuation of the textual analysis will add "precept upon precept" that the apocalypse was limited to the period of the struggle and triumph of the church with opposing powers in the first century of its existence. 1. The great white throne. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them"--Revelation 20:11.This visional tribunal was the bar of divine justice to be meted to the criminals of war against Christ and the church. The description of the great white throne adds awe to the vision, as it also symbolized the character of pure and unmingled justice from the magnificent seat of judgment dispensed by the righteous Judge of the small and great. The Psalmist put it to verse in Psalms 84:14 : "Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face." From before the face of God the earth and the heaven fled away: and there w a s found no place for them. This was not flight from one locality to another--the phrase fled away indicated complete disappearance. The earth, as in other visions, referred to the inhabitants of the land of Palestine; and the heaven signified the authorities and governments. After complete defeat there was no place for their activities of persecution and opposition, and they disappeared from their visional positions before the face of the great God of judgment. Revelation 20:12. Small and great. In God's eyes there are no "big I and little you," so the phrase is used only to denote that all human beings will be brought before the judgment. This conclusion also agrees with the literal statements of scripture in other passages (2 Corinthians 5:10). Books occurs twice in this verse and it is stated that the judgment will be rendered according to the works that are written in the books. Hence the books means God's books of remembrance. (See Psalms 56:8; Malachi 3:16.) God does not literally need the mechanical use of books, but the words are used symbolically to impress us with the truth that none of the things we do will escape His knowledge. The other book is described as the book of life. It is referred to in the last verse as containing the names of the faithful servants of the Lord. This same thought is expressed in chapter 21:27; Luke 10:20; Philippians 4:3. Upon the basis of this information we may conclude that the books were the records of men's actions, and the book of life contained a list of those whose conduct had caused their names to be written in this book, and whose continued good deeds had prevented their names from being blotted out (Revelation 3:5). Comments by Foy E. WallaceVerse 12.2. The dead small and great. "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works"-- Revelation 20:12.These dead were the class of verse five, and of Rev 19:18. They were the "rest of the dead," the persecutors of the church, small and great--from the lowest to the highest officials of the imperial beast--all of them together stood before the tribunal of retribution. Comparison again with Isaiah's vision of the demise of the wicked lords who had exercised evil dominion over Israel in Isaiah 26:13-14 will lend force to this application of the judgment throne vision. These dead were held in contrast with the blessed of verse six, and there was no blessing for any of these dead, small and great--they stood before the throne of the great God, as culprits called to account for their crimes. When the books were opened that contained the record of their works they were judged accordingly. In the same symbolism, the beasts of Daniel's vision, Revelation 7:10, were judged by the books which were opened. These books symbolized the record of evil deeds, a book of remembrance. But the reference to another book . . . which is the book of life symbolized the registry of the approved, which are written in heaven. The names of these dead included in the rest of the dead were not in it. The distinction was made between the books, and the book of life. The names of the dead, small and great, referred to the judgment of the evil persecutors and opposers of the church; they were judged out of those things which were written in the books--not the book. These things were the record of their own evil works. The whole vision, of course, was figurative, and must be applied in the sense of the visions which represented the deadly struggle of the church with the persecuting powers. Revelation 20:13. The preceding verse makes a general statement of the persons to be summoned before the judgment. "Small and great" would virtually include all human beings that ever lived. The present verse gives particulars, doubtless to impress us with the completeness of the resurrection of all persons regardless of where their bodies and spirits had been, even including the sea with its millions of ravenous creatures to feed upon the bodies of the dead. Death refers to the dead bodies and hell (from HADES), is the place where the spirits had been. Both will be reunited and brought before the judgment. Comments by Foy E. WallaceVerse 13.3. The sea gave up the dead which were in it. "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works"--Revelation 20:13.The symbolism continued, the reference was not to the literal sea nor to physical death. Although the principles may be applied generally, the language belongs visionally to this apocalypse, and has direct reference to the judgment of the persecuting rulers and their subjects. The use of the word sea applied to the heathen society, consistent with the employment of the symbol elsewhere in the apocalypse; as mentioned in the classification of symbols in the first chapter. There was no reference to the bodily resurrection of the dead at the general judgment. This surrender by the sea of its dead was as figurative as the first resurrection of verse six. The realm of death and hell (hades) in like figure were also said to deliver up the dead which were in them.The words death and hades were used as a synecdoche--a figure of speech by which a part is put for the whole; the genus for the species, the name of the substance for the thing. So death and hades were used here for the subjects of the diabolical and infernal powers. In the same symbolism that the first resurrection of verse six was described as a resurrection to a state of victory--the resurrection of a cause; the "rest of the dead" were envisioned in a resurrection of retribution--of judgment on the evil rulers and their wicked subjects who had persecuted the cause of the Lamb of God. Revelation 20:14. Death (of the body) and hell (HADES), will not be needed any longer, hence they will be consigned to the lake of fire. Not all men, of course, but the ones who will be designated in the next verse. Verse 14.4. Death and hades cast into the lake of fire. "And death and hell were cast into the lake of fire. This is the second death:--Revelation 20:14.These were the figurative representatives of the realms of opposition to the cause of the saints, and they were consigned to the same figurative oblivion with the beast. The symbolism meant that the period of martyrdom had ended, and there was surcease from persecution. This judgment on the evil instigators of the persecutions and martyrdom of the saints of God and Christ was specifically named the second death, which again was as visional and metaphorical as "the first resurrection." It denoted in symbolic language the destruction of the evil forces which had moved against the church to destroy it. Revelation 20:15. This explains who is meant in the preceding verse to be cast into the lake of fire. In order to avoid such a doom it behooves us all to get our names written in the book of life, then live so that they will not be blotted out. Comments by Foy E. WallaceVerse 15.5. The names not written in the book of life. "And whosoever was not found written in the book of life was cast into the lake of fire"--Revelation 20:15. The book of life was the registry of the approved of God. The names not found in it were not a part of God's called and chosen people--they belonged to the society opposed to the church. The same reference in Revelation 13:8 mentioned the names not written in the book of life "from the foundation of the earth," which affirms the great truth that in all nations and ages the only people who belong to God in the true sense of the people of God were and are the people who have lived and now live in obedience to His divine will. Let it be impressed on the minds of the readers of Revelation, that these visions of resurrection; of second death and judgment; were all extraordinary and of special character. They were not intended for future and general application. They belonged to the apocalypse, and the apocalypse belonged to that period. The depiction of the first resurrection and the second death were not meant for expositions of the doctrine of the resurrection from the dead and the future eternal punishment of the wicked, abundantly taught elsewhere in numerous scriptures. Though the imagery has basis in these fundamental doctrinal truths, the visions of Revelation were limited in application to the pageantry of apocalyptic description of the fortunes of the early church and the divine judgments on its enemies. Special Remarks by E.M. Zerr On Revelation 21 General remarks. When this and the next chapter are being considered, it is usually asked if the statements are literal or figurative. And as a rule no distinction is made between the righteous and the wicked when asking the question. Evidently a distinction should be made since the conditions of the persons themselves will not be the same- At any rate we do not have the specific information concerning that of the wicked that we do of the righteous. Therefore I believe it will be well to offer some remarks on this matter before taking up the verses. It is known that the Bible uses both literal and figurative language all through the volume, which is true of most compositions of literature. It is also true that a statement might be made of some truth or fact that could be correctly applied in either way, depending on how the statement is worded. For instance it might be declared of a certain thing that it is dead. But that might be said of its personal being and mean that it is dead because the life has actually gone out of it. Or it might be declared to be dead because the whole being is separated from something else, the word "death" meaning a separation. But if the statement is made from the former standpoint the meaning would be literal, and if from the other 01 figurative sense should be understood. It will be necessary, therefore, to consider the context in specific passages in determining which form of language is used. There is no direct information nor promise for the wicked to have a spiritual or glorious body after the resurrection. Any positive affirmation that may be made on this matter must be done in the absence of any declaration in the Bible. As far as the promises or information are concerned, the wicked will go into the next world with the same kind of bodies they had when they left this world. That is not so concerning those who die in Christ, for there are many passages that promise them a body that will be changed from a fleshly to a spiritual character. Hence it is an unavoidable conclusion that the future circumstances of the righteous must be the kind that can be experienced and enjoyed by a person who is wholly spiritual. Then a logical question may be asked as to why the Lord would use language that is apparently literal if it must be understood figuratively. It is in order to bring the divine thoughts to within the human understanding. Isaiah 55:9 says of God: "For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." If the thoughts of God are that much higher than those of man, had He clothed his thoughts in language correspondingly high, then man never could have comprehended them. For that reason the heavenly thoughts are ex-presed in human terms. Accordingly Paul says, "I speak after the manner of men because of the infirmity of your flesh" (Romans 6:19). Man would have no other way of appreciating a description of the future after this life except by such a form of speech. Even the inspired apostle John did not know what we will be in the next life (1 John 3:2). Hence in giving man a description of the eternal state of the righteous, it is often contrasted with things we dislike and compared with what we enjoy. And even such illustrations may be relative only, for a thing may be desirable from one standpoint and undesirable from another. To cite a single instance we are told that "there shall be no night there." That is said from the standpoint that we prefer the daylight to darkness. And yet from another we might think favorably of the night because it brings us the cooling atmosphere and the time of rest. And so all of these thoughts should be observed when considering the two chapters now before us. I will offer another suggestion before starting into the comments on the verses. God never exaggerates the truth, and in giving us a description of the future condition of mankind, He has not made it look any stronger than it actually will be. If the description of the fate of the lost is figurative only, then what will be the literal state? Likewise, if the home of the soul as described in these chapters is pictured in figurative language only, then how wonderful the real situtation will be! In the words of the song: "We speak of the realms of the blest, that country so bright and so fair; and oft are its glories confessed, but what must it be to be there! We speak of its pathways of gold, of its walls decked with jewels so rare; of its wonders and pleasures untold, but what must it be to be there!" And thus on the basis of the foregoing paragraphs, I shall try to explain the various descriptions given in these closing chapters of the great Book. John T. Hinds Commentary On Revelation 21 PART FIFTH THE FINAL ABODE OF THE 21Rev 19:82: 21 SECTION ONE THE NEW HEAVEN AND NEW EARTH21: 1 to 22: 5 A VISION OF THE HOLY CITY Revelation 21:1-4 Revelation 21:1 ---And I saw a new heaven and a new earth: for the first heaven and the first eaRom_7:4 pEph_5:22-32 and the sea is no more.—In this part of the book John presented to the seven churches, and through them to us, the strongest possible in­centives to induce faithfulness to God regardless of any kind of opposition. The happiness of the saved is described in image­ry beyond the power of human comprehension. In theRev_21:3 of the judgment he saw the heaven and the earth flee away, because not suitable for the home of the redeemed; here he sees a new heaven and a new earth fitted for our bodies when “ conformed to the body of his glory.” (Philippians 3:21.) That new heaven anExo_40:34-38 be a state, place, or condition “ where­in dwelleMat_1:23 eousness.” (2 Peter 3:13.) This we must take by faith till we see the realities represented by these glo­rious emblems. Revelation 21:2 ---The holy city, new Jerusalem.—The scene changes and John’ s vision is limited to a city. That it should beRev_22:14 hRev_7:11 named the “ new Jerusalem” is most natural. That city had been the Jewish capital, spiritually the church had been described as the “ city of the living God, the heavenly Jerusalem” (Hebrews 12:22), and most naturally the final state Revelation 21:4 called “ the city which hath the foundations, whose builder and maker is God” (Hebrews 11:10). City carries the idea of place, but the symbols are so mingled that it is not always easy to distinguish between state and place. The false church is referred to as Babylon and a drunken harlot (Revelation 17:5-6) ; the true church, as a holy city— Jerusalem— and a pure woman. The glorified church, under the same figure, is called the new Jerusalem and the “ wife of the Lamb.” The descending of the city in such glorious form (a part of the vision appearing to John) is likened to a beautiful bride adorned to meet her husband. Clearly Revelation 21:5-8 ates thaRev_21:5 urch at last will meet the Lord because attired in fine linen bright and pure which is “ the righteous acts of the saints.” (Revelation 19:8.) The text does not say that the church will become the wife of Christ at that time, but only that her prep­aration for the Lord’ s coming will be made with the same care that a bride prepares for her husband-to-be. Spiritually the church is now married Revelation 1:18 t. (Romans 7:4; Ephesians 5:22-32.) A holy city and a beautifully adorned bride figura­tively represent the beauty and holiness of the redeemed church. That is the only use here made of the comparisons; trying to get more out of the text is to misrepresent the record. For other metaphysical uses of the word “ marriage” see not1 Corinthians 15:24 7. Revelation 21:3 ---Behold, the tabernacle of God is with men.—As usual this announcement of the new state is made from heaven. God's dwelling with men is not a new idea, but doing so in his personal presence is. God’ s glory filled the tabernacle at Mount Sinai (Exodus 40:34-38); Jesus in the flesh was Immanuel — God with us (Matthew 1:23); in the eternal ciRev_21:6 ivine presence will be a glorious reality. The statement “ they shall be his peoples” does not mean that they will become such at that time, for their entrance into the city depends upon their already being his. (Revelation 22:14 Revelation 7:11.) It means that the rela­tionship will become permanent with no chance for the saved to be lost. “ Peoples”— plural— probably signifies nothingMat_5:6 han that the glorified church will be composed of those from all nations. Revelation 21:721:4---Wipe away every tear.— In this verse are mentioned the most satisfying characteristics which make the heavenly state so appealing to people in the flesh. The most distressing and harrowing experiences known to human life are to disappear compRev_21:8 The glorious body cannot be racked with pain; no incurable disease or death can make the heart cry out in anguish; all the innumerable and sad results attributable to sin will be banished forever, for the “ first things are passed away.” No appeal could be more tender or comforting than freedom from the ills and troubles of human existence. THE Revelation 21:5-8 Revelation 21:5 ---Write: for these words are faithful and true.—The one sitting on the throne gave John the command to write.Revelation 21:9-27 hriRev_21:9 d is not absolutely certain. Verse 6 favors Christ, but verse 7 the other view. The question is really unimportant since Christ and the Father are one; whatever Christ does the Father does through him. The words “ Alpha and the Omega” refer to Christ in Revelation 1:18, which is presumptive evidence that they have the same reference here; but these words just as appropriately describe characterisRev_16:17-21 “ All things new” probably include not only the new heaven and earth, but the new method and manner of serving God. In that state the reign will be turned back to the Father. (1 Corinthians 15:24.) Revelation 19:7 e command may be construed two ways: “ Write these things, for they are faithful and true.” That is, the speaker was assuring John that what he was to write was the John 10:1-12. Or, write this sentence: “ These words are faithful aRev_17:5-6 That would be John’ s guarantee to the readers that he was delivering a true revelation of fRev_21:10 Revelation 21:6 ---They are come to pass.—This does not mean that all had happened when John wrote, but all will have come to pass at the time indicated by the symbol. In this vision John was stand­ing before the new Jerusalem, and was speaking from that point of view. All previous symbols had to appear as fulfilled at that time. To those who “ hunger and thirst afRev_21:11 eousness” (Matthew 5:6) there will be the privilege of drinking the “ water of life freely.” Revelation 21:7 ---He that overcometh shall inherit these things;—This is substantially the same promise made to the seven churches, with the same condition Revelation 21:12 hey must overcome. See chapters 2 and 3. “ I will be his God” means I will continue to be. Revelation 21:8 ---In the lake that burneth with fire and brimstone.—Here we have another brief reference to the abominable characters whose part shall be in the lake of fire. This statement con­tains another feature of encouragement to him that over­cometh ; namely, he will never aGen_3:24 tormented by their ungodly conduct or brought under the spell of their tempta­tions. He will neverRev_21:13 in their presence nor be intimi­dated by their power. From the second death there is no relief. THE HOLY CITY Revelation 21:9-27 Revelation 21:9 ---And he spake with me.—The speaker here wasRev_21:14 he seven angels that poured out the seven plagues. This final appearance of a plague angel indicates that the visions in 17: 1 to 22: 5 form a continuous revelation that comes under the period covered by the seven plagues. This, of course, puts the millennium before Christ’ s personal coming, for the plagues bring us to the judgment. (Revelation 16:17 Ephesians 2:20 this paragraph we have a most graphic description of the final state under the emblem of a glorious city. The vision again mingles the figures— city and wife. See notes on verse 2 and Revelation 19:7. Different figures are sometimes used in close connection to present different features of the Revelation 21:15 ect. For example, shepherd and door both refer to Christ. (John 10:1-12.) The false church was called a harlot and Babylon (RRev_11:16); the true church is then appropriate’ represented as a holy city and a true wife. Revelation 21:10 ---And he carried me away in Revelation 11:1-2 to a mountain great and high.—In some kind of mental ecstasy John was trans­ported to the mountain and saw the new Jerusalem appear to descend from heaven. This but repeats what is stated in verse 2. That may be a kind of brief introductory expRev_21:16 hile verse 10 introduces a detailed description of that city. Revelation 21:11 ---Having the glory of God.—In the descending city which John saw in the vision there was God’ s glory; its light was like a precious stone clear as crystal, dazzling bright. Truly an appropriate appearance for the dwelling place of God. Revelation 21:12 ---Having a wall great and high; having twelve gates.—A great wall indicates that the eternal city of our God will be securely protected— no enemy can ever touch the redeemed again. Angels at the gates carries the same idea of protection or being safely guarded. Possibly there is here an allusion to the Cher­ubim and flaming sword that protected the tree of life in Eden.(Genesis 3:24.) “ Twelve tribes” taken literally and spiritually include God’ s people in different ages. Revelation 21:13 ---On the east were three gates.—If there is any spiritual significance in placing three gates on each side, it probably indicates that entrance was open to those from all quarters. Revelation 21:14 ---Twelve foundations.—Expositors have offered different pRev_21:17 the arrangement of the twelve foundations, but with nothing to support their views except supposition. It is not a question of enough importance to justify speculation. The simple statement is sufficient. The names of the apostles on the foundations agree with Paul’ s words in Ephesians 2:20 re­garding the church. Occupying a position of authority in the church, it follows that those in the glorified church would be there because of their dependence upon the apostles; or heaven will be peopled with those who have obeyed the apostles, if old enough to be responsible. Revelation 21:15 --Revelation 21:18 a measure a golden reed.—He that talked with John was the angel. See verse 9. On the measuring reed see notes on Revelation 11:1. A golden reed corresponds with the grandeur and value of the city. The object of measuring the temple, worship, and worshippers (Revelation 11:1-2) was to enable those in the restoration work to reproduce congregations just as they existed in the apostolic days; here the measurement will show that the eternal city is according to divine plans and spacious enough for all the saved. Rev_21:Revelation 21:19-20 e city lieth foursquare.—We should constantly remember that the description we are reading is what John saw in the vision; what it sigRev_21:21 a different thing. The city which the apostle saw measured was not only foursquare, but was a cube— length, width, and height equal. Again we find commentators disagreed regarding the measurement. All agree that 12,000 furlongs equal 1,500 miles, but the difficulty comes in applying the figures. If the 12,000 furlongs applied to each side of the cube, then the city was 1,500 miles in every direction. But some view the 12,000 furlongs as the distance around the city. If that be correct, then each dimension was 375 miles. In either case, if the city be understood literally, it will be entirely too large to be in Palestine, for the whole country is not that large. That this number should be taken symRev_21:22 seems to be unquestionably demanded. Such an enormous city, all beyond human imagination, if taken literally, indicates the ample provisions our God had made for the final home of his obedient children. Revelation 21:17 ---And he measured the wall thereof.—A wall was neces­sary to make the vision correspond with cities of that age. It also carries the idea of protection. That would be the signifi­cance here unless it is just a part of the symbolic imagery and used only to make the picture hRev_7:15 s. The whole meas­urement is in multiples of twelve, which would indicate not only symmetry but perfection. According to the measure of a man evidently means that the reed used was the same length that man would use. Since the vision was for men, the standard measuring lengths had to be used. Revelation 21:18 ---And the building of the wall thereof.—The wall above the foundations was of jasper— at least, so it appeared Revelation 21:23 the edifices of the city appeared to be of pure gold, shining with the brilliancy of pure glass. Of course, this description need not be taken literally, but it does show that earth's richest jewels and most precious metals are but symbols ofRev_21:24­ness of God’ s provisions for the saved in heaven. What more compelling inducement could be offered to earth’ s weary and heavy-laden ? Revelation 21:19-20 The foundations of the wall of the city.— Even the foRev_7:13-15 f the wall were adorned with twelve manner of precious stones. Revelation 21:21 ---The Isaiah 2:2 gates were twelve pearls.—Among ancients pearls were considered of the highest value among precious stone because their beauty was entirely natural and without effort of art. Each gate appeared to be of one pearl, possibly because so adorned with them that it had the appearance of being one. The street of the city was pure gold. That literal metals could be meantRev_21:25 of course, when we remember the infinite power of God. But as the picture that John saw is clearly symbolical, there is no logical need for saying that what he saw were the real metals and stones. It is enough to meet all the demands of emblematic figures to say that they had the appearance of such objects. Revelation 21:22 ---And I saw no temple therein.—Under the Jewish system the most holy Revelation 21:26 the temple was where God met the high priest, as representative ofRev_21:27 le; in the Church— the true tabernacle— all are kings and priests and worship God; it is the place where he meets them spiritually. In the heavenly Jerusalem he will meet the saved personally; there will be no special place for a tabernacle, for the whole city will be the temple; or, in another view, God and the Lamb will be the temple. In Revelation 7:15 it says that in the final state we will “ serve him day and night in his temple.” There is no conflict here, for the presence of God throughout the city makes a tem­ple of it. The most holy place of the Jewish temple was a cube. The holy city being in the same form may suggest the idea that it is a temple. The presence of God and the Lamb is further justification for saying that the whole city will be a temple. Revelation 21:23 ---And the city hath no need of the sun.—Ordinary cities known to men must have lights both natural and artificial. Not so will it be in the new Jerusalem. The glory of God and the presence of the Christ will be all the light needed. Revelation 21:24 ---And the nations shall walk amidst the light thereof.—Evidently this means that the saved from all nations will be in that city. That is clear from the answer to the question as to who will be there. See Revelation 7:13-15. The prophet said that all nations would flow into the mountain of the Lord’ s house. (Isaiah 2:2.) The redeemed will come from all nations, but in heaven will be spiritual beings with all national distinctions blotted out. To carry out the same figure kings— the rulers of nations— will bring their honor into it. They will not there be acting as kings, but rather will themselves become subjects to God and give him all the glory that once they received. Revelation 21:25 ---And the gates thereof shall in no wise be shut.—Ancient cities shut their gates by night and opened them by day. In God’ s eternal city there will be no night, for the glory of God and Christ will give it perpetual light. Revelation 21:1-4 ate is another emblem of security. The closed gate with a guard indicates protection, but the gate open continually shows that nothing harmful will enter. Rev_22 Peter 3:10 This verse is a repetition of the thought of verse 24. Revelation 21:27 ---And there shall in no wise enter into it anything unclean.—This verse is substantially the same in thought as verse 8 with the additional statement that none can enter except those written in the “ Lamb’ s book of life.’’ This is both inclusive and exclusive— encouraging the faithful by the fact that no wicked can enter. Those who desire to enter must be righteous; in heaven they will be free from vexations due to the sins of men. Revelation ChapterRev_21:2 B.W. Johnson The New Jerusalem Summary—The New Heaven and New Earth. The Bride, the Lamb's Wife. The City Coming Down out of Heaven. Its Walls, Gates, Foundation. The City of Gold and Gates of Pearl. The Light of the City. Its Holiness.The last verses of the last chapter have portrayed the terrors of the eternal judgment and the fate of those who have not served God. There ends the history of the godless world. As far as inspiration has revealed the future state the godless disappear forever from the history of the Universe in the prison house called the Lake of Fire. If the prophet's eyes had not been opened to see beyond these scenes, dark would seem the faRev_21:3 r race. After a thousand years of purity and triumph history would seem to end in the terror of the judgment day and the darkness of the second death. But our Lord has mercifully lifted the curtain beyond and revealed to us the glorious final destiny of man. After a long and weary struggle, and a history full of dark and Revelation 21:4 episodes, mankind will reach a goal of happiness and splendor that it is vain to attempt to describe or even conceive. When the last battle is ended and the author of evil with all his works, the curses that he has wrought, and the servants that have promoted his ends, are cast into the eternal prison house, and their power to do evil forever broken, then will dawn the bright morning of eternal bliss and glory. This chapter describes the eternal home of the saints. Revelation 21:1-4. I saw a new heaven and a new earth. The scriptures both of the Old and New Testaments poRev_21:5-8 destruction of the old earth when the Lord comes to judgment. See 2 Peter 3:10. It is to undergo a purification and a renewal to fit it for the home of the saints in glory. The “ old heavens and earth,” which I understand to comprehend the old wRev_14:13 iRev_19:9, so sadly Revelation 1:11 oiRev_21:6 away at the time of the great judgment, and the old state of things shall be succeedeRev_1:8 new order, both physical and moral. And tRev_21:7 s no more. Whether this is to be understood literally, or whether it means that there shall be no barriers between the peoples, such as the sea interpoRev_21:8 not certain. Revelation 21:2. And I saw the holy city, the new Jerusalem. The glorified and heavenly Church, pure and beautiful as a bride prepared for the bridegroom. This chapter presents a vision of the final condition of the redeemed and triumphant church. This vision points out the contrast between the beginning and the final condition of our race. The career of man began in a gardRev_21:9-14 ting home of a race few in numbers. It ends, as revealed by the prophet, in a city, the home where multitudes gather. Of this city Jerusalem was a type. The redeemed and holy Church, washed by the Savior's blood, and obedient to his will as a faithful bride to her husband, is the new Jerusalem. Revelation 21:3. Revelation 21:10 e tabernacle of God is with men. Of old the Shekinah, the emblem of God's presence, dwelt in the tabernacle between the Cherubim. In this glorious city of the future, God shall make his tabernacle and dwell with men. They shall recognize his presence, his protection, his fatherly and omnipotent care over them. Revelation 21:4. And he shall wipe away every tear from their eyes. No sorrow or tRev_21:11 any kind shall ever enter within the walls of the city. The cry of anguish shall never be uttered, hearts shall never be broken, no tear shall ever dim the eye, and, most glorious of all, death shall be unknown. Death began his sway when man was expelled from Paradise; he ends it when the final judgment condemns Satan, death and hades to enter the lake of fire. The new Jerusalem will be painless, tearless, deathless, because it will be a sinless city. “ The former things have passed away.” Revelation 21:5-8. Behold, I make all things new. See note Revelation 21:121. Write. This is the third time in this book, in addition to the epistles to the churches in chapters 2 and 3, where John receives the special command to “ write.” The other examples are in Revelation 14:13 Revelation 19:9. See also Revelation 1:11. Revelation 21:6. It is done. All things are come to pass. I am the Alpha and the OmRev_21:14 notes on Revelation 1:8. This shows that the speaker is Christ. Revelation 21:7. He that overcometh. Here for the first time, after the close of the seven epistles of Rev 21:15-21 nd 3, do we have the promise to him who overcomes. Revelation 21:8. But the fearful and unbelieving. Those wedded to sin have no place in the glorious home prepared for the saints. “ The fearful, and unbelieving, and the abominable, and murderers, and whoremRev_21:16 nd sorcerers, and idolaters, and all liars,” have undergone the second death, the death that has no resurrection, and can never enter or disturb the holy peace of the glorious city. Revelation 21:9-14. There came unto me one, etc. This is one of the angels of the vials of the wraRev_21:17. See chap 16. They did their work as wrath angels before the judgment, and are now seen engaged in other work. I will shew thee the Bride, the Lamb's wife. The glorified church henceforth to be united with her Lord. Revelation 21:10. He carried me away in the spirit. He seemed to be stationed on a high mountain and there to see a mighty city descRev_21:18 t of heaven. The angel said, “ I will show thee the Bride,” and he showed him a beautiful city. The harlot of chapter 17 was a great, wicked city, “ Mystery, Babylon the Great,” while the Bride is a great city also, the “ holy Jerusalem, descending out of hRev_21:19-2021:11. Having the glory of God. Lighted by the divine presence and glory. We cannot follow all the details of its splendor, but they are designed to show that it exhibited a splendor such as mortal eye has never seen. The walls are of jasper, the gates Revelation 21:21 the foundations of precious stones and the streets paved with gold. The dimensions are immense, beyond even human conception, and its gates stand open night and day. The names of the twelve apostles of the LamRev_21:22-27 n upon its foundations, and of the tribes of Israel upon its gates. Revelation 21:12. Twelve gates. As many as there were tribes and apostles. Twelve angels. As gate-keepers to prevent the unclean from entrance. Names written thereon. The names of the twelve tribes of Israel. These were typical of the true Revelation 21:23 he saints, and shows that all who belong to the true Israel will enter. Revelation 21:14. The wall of the city had twelve foundations. The twelve apostles of the Lamb are foundations of the Church, Jesus Revelation 21:24 ing the chief corner-stone. Revelation 21:15-21. And he... had a golden reed to measure the city. The reed is a divine measure and the city is to correspond to the measure. In chapter 11 the church is measured with a reed. Both Revelation 21:25 ly and the heavenly church must agree with the divine plan. Revelation 21:16. And the city lieth foursquare. It is regular and symmetrical. Twelve thousand furlongs. I suppose that these vast dimensions, a number twelve times one thousand, both favorite Hebrew numbers, are intended to indicate the vastness of the city, rather than its exact size. Revelation 21:17. The wall thereof, an hundred and forty and four cubits. Again we have twelve times twelve, the square of a favoritRev_21:26 red number. The city has twelve gates, twelve angels, twelve foundations, and a wall twelve times twelve cubits high. That is, of the angel. The measure of a man Revelation 21:27 angel will be the same in the New Jerusalem. Revelation 21:18. The wall of it was of jasper. A brightly radiant stone. See verse 11. The city was pure gold. The symbols indicate that the city is beautiful and rich beyond conception. The costliest materials known to mortals are named in order to give us some idea. Revelation 21:19-20. And the foundations of the wall of the city were garnished. They were adorned with precious stones. The twelve apostolic foundations present every spiritual grace and beauty. The various stones named are among the most precious known to the ancientMat_25:23 :21. And the twelve gates were twelve pearls. Each gate composed of a single pearl. And the sPhp_3:20 the city. The streets were paved with pure gold. As it were transparent. Transparency is the s2 Peter 3:13 purity. Revelation 21:22-27. And I saw no temple therein. John saw no temple in the city, such as at JerusaleJas_2:5 as all temple. God and the Lamb were present in it everywhere and every spot was holy. Wherever the knee was bowed tJud_1:24 was present to see and hear. The whole of the New Jerusalem will be an abode of praise. Revelation 21:23. And th1 John 3:2 had no need of the sun. Night never settles down to shut out its splendor, and eternal light, springing from the brightness of God and the Lamb, precludes the need of a sun or moon. Revelation 21:24. And the nations... walk in the light of it. The redeemed of all nations enjoy the light of the city. The kings. The idea is that all who have earthly dignities and honors shall make them offerings to the New Jerusalem. Revelation 21:25. And the gates of it shall not be shut at all by day. The gates were never shut. This implies, first, that the city has no fear of any foes. These have all been conquered and subdued. The struggles have been ended forever and no enemies remain to invade its happy precincts. It implies, in the second place, that “ the nations of the saved” can always enter. There is always admittance freely to those “ who have the right to enter in through the gate into the city.” Revelation 21:26. They shall bring the glory and the honour. All nations are represented as contributing to increase its glory, as the nations pay tribute to an earthly capital. Revelation 21:27. There shall in no wise enter. Nothing sinful or unclean shall ever enter, “ neither whatever worketh abomination, or maketh a lie; but they that are written in the Lamb's book of life.” Verse 1 Revelation Chapter Twenty-One The scene here moves to eternity, after the end of time, when all the enemies of God have been vanquished, following the final judgment of all men, and when the long drama of human struggles and temptations shall have been concluded. Christ promised that his faithful servants should "enter into the joy" of their Lord at his coming (Matthew 25:23); Paul encouraged the Philippians with precious words of their "citizenship ... in heaven" (Philippians 3:20); Peter wrote that, "We look for new heavens and a new earth wherein dwelleth righteousness" (2 Peter 3:13); James said that Christians "shall be heirs of the kingdom which he promised to them that love him" (James 2:5); Jude extolled the glory of "Him who is able to present you before the throne of his glory ... in exceeding joy" (Jude 1:24); and the author of this prophecy promised that, "We shalLuk_16:9 e him, for we shall see him as he is" (1 John 3:2). Thus, all of the sacred writers and all of their prophecies of an eternal state of joy find their culminatMat_25:34 ulfillment (prophetically) in these final two chapters of Revelation. The Bible would not be complete without them. We must not be perplexed or confused by the remarkable language of these chapters. Language itse2 Peter 1:11 vehicle for the conve1 Corinthians 15, is incapable of any adequate portrayal of the realities symbolized. It is impossible to describe heaven. No metaphor, regardless of how powerful, can really carry the full weight of what the holy apostle sought to reveal in this sparkling portrayal of the final home of the soul. Therefore, we shall not spoil the picture by belaboring the symbols, nor by literalizing the materials, dimensions, and conception2 Corinthians 5:1-2 bound in it. The beauty, riches, joy, and glory of heaven are exceedingly beyond all that people may think or imagine; and the very best description of them can be nothing but a feeble suggestion of their fullness. Nevertheless, we humbly thank God for what is written, and we shall strive to catch a little glance of what itJoh_14:2-3 o be there when the Lord comes to claim his own. Before taking up a verse by verse study of this chapter, it is appropriate to make a survey of the doctrine of heaven as it appears in the word of God. Such a background study is essential to a full appreciation of thiPsalms 25 final chapters. HEAVENThe keystone of the sacred arch of Christian theology is the doctrine of HEAVEN. In the English New Testament, the word occurs 261 times in some 20 New Testament books. Matthew quoted the Daniel 12:2 aven" 70 times from the words of Jesus, and the writings of the apostle John record it 83 times. The conception dominates the New Testament. Besides the 261 direct references using the term "heaven," there are many other passages, including whole sections of the holy Scriptures, in which it appears under a somewhat different terminology. Jesus, for example, said: And make to yourselves friends by means of the mammon of unrighteousness; that when it shall fail, they may receive you into the eternal tabernacles (Luke 16:9). Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34). Peter likewise spoke of the same blessed estate when he said of the Christian graces: For thus shall be richly supplied unto you the entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11). Paul's magnificent 1 Corinthians 15, with its references to putting on "incorruption" and "immortality," is actually a discussion of heaven; and the same subject was his topic again, when he said: For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven (2 Corinthians 5:1-2). Jesus also referred to heaven under the figure of a house from God, saying: In my Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am there ye may be also (John 14:2-3). Likewise the Old Testament reveals the same basic conception of heaven as a place of reward for the righteous who shall live eternally with God: Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever (Psalms 25). Daniel spoke of the book of life and of the time of the end, declaring that: Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt (Daniel 12:2). There is no understanding whatever of Jesus Christ except in the light of his unique relationship to HEAVEN: In heaven he was from the beginning. From heaven he came. Of heaven he spoke. To heaven he pointed the way. From heaven angels announced his birth. From heaven angels ministered to him in Gethsemane and in the Wilderness. From heaven angels came to announce his resurrection. From heaven the voice of God declared him to be the Son of God. From heaven angels came to escort him to Glory. To heaven he ascended. From heaven the angels announced his Second Coming. In heaven he sits at the right hand of the Majesty on High. In heaven he reigns until all enemies shall be put underfoot. In heaven he intercedes for Christians. From heaven he will come again to raise the dead and summon all who ever lived to the judgment of the Great White Throne. Take heaven out of the Bible and you have nothing left! I. Heaven will Fulfill Man's Most Urgent Need A. Our current dwelling place in the tabernacle of the flesh is ephemeral, uncertain, and inadequate. The sacred writers made the most delicate reference to this, but the very tenderness of their words underscores the pitiful and overwhelming nature of that need. As Paul put it, "If the earthly house of our tabernacle be dissolved!" What kind of an "if" is this? Can any man doubt that the dissolution of this frail tent of a body is otherwise than certain and impending? How pitiful are the ef2 Corinthians 13:2-4 eople to deceive themselves in such a matter as this! Mrs. Winchester, widow of the man who introduced the Winchester rifle, left behind a monstrosity of a mansion in Santa Clara, California; because she supposed that as long as she kept adding on to her house she would not die. Hundreds of stained glass windows, inverted pillars, blind doors, and almost countless rooms augmented the estate until it covered several acres of floor space. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 21:2. Holy city new Jerusalem means the church that is to be united at the last day in the final marriage of Christ as the bridegroom. (See the comments at Revelation 19:7.) Paul speaks of the church as the "heavenly Jerusalem" in Hebrews 12:22, and he alsoHeb_7:5 oHeb_9:23 thHeb_12:22 at is above and is free and "the mother of us all" (Galatians 4:26). Prepared refers to the condition a bride brings to herself in view of her approaching marriage. Comments by Foy E. WallaceVerse 2.2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepaRev_21:3 bride adorned for her husband---Revelation 21:2.The old Jerusalem, the harlot and the Babylon of Revelation had fallen--the Jerusalem of Judaism. Here the Jerusalem of Gal 4:26 and Hebrews 12:22 were envision by the Seer as the bride of Christ. It was a vision of the fall of the old and the triumph of the new. The fact that this new Jerusalem was seen coming down from God out of heaven is the proof that it was not in reference to or descriptive of the eternal home; but rather that God was envisioned as presenting to the new earth what he had preserved from the tribulation of the old, "for the first heaven and the first earth were passed away." In the period of persecution the vision was of the militant church passing through tribulation; but that scene was completed and here the vision was of the triumphant church coming out of tribulation into the victory of the cause of her Christ, the ConquerRev_21:3 r enemies. The new Jerusalem was described as the beautified Woman, who had once fled inRev_19:1 ilderness as a persecuted church, but was now seen coming from God her Preserver wondrously clothed, resplendently attired, richly adorned, gloriously displayed--triumphantly deEph_5:5 g out of heaven. The persecuted Woman had fled to "the place pHeb_1:8 of God" for her refuge, protection and preservation, but was Acts 20:28 sioned as having returned and in the ultimate descriptive phrases of victory and triumph she was presented to "the new heaven and the new earth" as the glorious Bride of the Lamb--the picture of the Conquering Christ and his Victorious Church. The new dwelling place for the new Jerusalem had been renovated and purged from all heathen domination. The old Jerusalem with its old system Hebrews 8:1-13 had been typical of the city of God; but its sanctuary was cleansed and it was to be no longer earthly, but heavenly; no longer temporal but spiritual. (Hebrews 7:5; Hebrews 9:23; Hebrews 12:22) The new Jerusalem on a spiritually or figuratively renovated earth was seen as the heavenly community of tExo_40:34-38 for all nations of men. It was the vision of the pure Ephesians 2:22 ride descending from the high realm of holiness in contrast with the fallen harlot city. Revelation 21:3. Tabernacle is used figuratively to represent the place where a person resides. It is used Acts 26:16-18 mbol of the close association that will exist between God and his people in the eternal age. He will not merely honor the saved of men by making a call upon them but will come and dwell with them. That does notRev_19:1 at God will descend from his lofty condition so that man would think of having a guest that is his equal in rank. He will still be God and the redeemed of men will still compose a people, but notwithstanding this great difference He will be a gracious Friend to give the honor of divine "company" to the creatures made in His image. Comments by Foy E. WallaceVerse 3.3. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himsRev_21:4 l be with them, and be their God--Revelation 21:3.This great voice was the voice of God and Christ in unison, united with the throng of Rev 19:1, and coming from one throne. Here the fundamental truth that the Father and the Son are one found its expression. The kingdom of Christ and the kingdom of God are one kingdom (Ephesians 5:5); the throne of God and the throne of Christ are one throne (Hebrews 1:8); the church of God and the church of Christ are one church (Acts 20:28); and the great voice from the throne was the voice of God and the voice of Christ in one united sound. The great voice announced that the tabernacle of God is with men. The use of the word tabernacle here was not ecclesiastical as of old. The word meant presence. This tabernacle of God was in contrast with the Jewish tent in the wilderness which was "a shadow of heavenly things." (Hebrews 8:1-13) It was here used to signify God's presence with men and that he would dwell in them through his church in the world. To take the church out of the world would be to take God out of it. The tent of the wilderness signified the presence of God with Israel and through it he dwelt in them. (Exodus 40:34-38) The church is the new tabernacle for his habitation (Ephesians 2:22), and through it God dwells in men and they shall be his people--in contrast with thRev_21:4 n gods--through their conversion by the truth from thRev_7:14-17 of heathenism to the light of Christianity. (Acts 26:16-18) The words of the voice, he will dwell with them, used the third personal pronoun he in the reference to God, which indicates that another was the speaker, and it represented the entire heavenly throng as in (Revelation 19:1) joining in the proclamation--the voice "of much people in heaven," envisioned as descending to their new inheritance of the new heaven and the new eIsa_65:19 old order of Judaism had disappeared; the way for the new Jerusalem had been cleared of the greatest obstacle in its path--Judaism; and the vision presented the new throng of citizens floating down from above with united voicRev_7:17 ngRev_22:4 timony that the new heaven and the earth would be the dwelling Revelation 2:10 God with men in the new Jerusalem, the church. Revelation 21:4. God shall wipe away all tears front their eyes. Upon hearing this read once a little girl was caused to exclaim, "God must have a large handkerchief." I report this because she was making the same erroneous interpretation of the passages that many older people make. That is because they forget that they are reading in a book that was written on the basis of symbols. The significance of the statement is that the tears will be wiped away bIsa_35:10 gIsa_51:11 ntingIsa_65:19 that could cause tears; the next words of the verse agree with this explanation. There shall be no more death. The Saviour of men went down into the depths of death and came out again, bringing with Him the eternal victory over it, thus removing the possibility for the "grim monster" ever again to overcome those who are accounted worthy of the "better resurrection" with either physical or spiritual death. This will prevent sorrow, crying and pain, which explains how God will wipe away all tears. Former things are passed away will be true at that period beyond the resurrection of the righteous. Comments by Foy E. WallaceVerse 4.4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for thMat_24:1-51 ings are passed away--Revelation 21:4.This passage was the fulfillment of Rev 21:5 ise in Revelation 7:14-17 which was vouchsafed by Christ himself that the faithful through tribulation would become recipients of the blessings signified in the symbolic phrases of these two texts. The same figures of speech are employed by Isaiah in the descriptions of the blessings that should come upon Israel when freed from exile and returned to their land. It could not reasonably be argued that the metaphors of no more weeping and crying in Isaiah 65:19 referred to heaven. Israel had been weeping with their harps hanging on the willows in Babylon; but upon return to their land the weeping and tears of exile would be wiped away. It was the same metaphorical representation in Revelation 7:17; Revelation 22:4 --no more death referred to the martyrdom of the saints as in Revelation 2:10; neither sorrow nor crying referred to the sorrows of persecution; and neither any more pain was just another phrase for no morRev_21:5 ation. The rider of the red horse of death had been conquered by the Rider of the white horse of deliverance from the scenes of tribulation, and these descriptions were in the continuity of the vision. The mourning of Israel in exile was pictured as having been ended in the return to their own land in several references in the prophecies of Isaiah, examples of which are in Isaiah 35:10 Isaiah 51:11 and Isaiah 65:19. Here it was declared by the prophet that after the return from exile their sorrow and mourning should then flee away. The same application must be made of the death (martyrdom) and the sorrow, crying and pain (of the tribulation) in the continuing vision of Revelation which referred to the exclusion from their new heaven and new earth the experiences of the tribulation period. The threefold ar2 Corinthians 5:17 orsemen of the woes had been banished, defeated by the conquering Rider of the white horse; and in the same metaphors employed by the prophets to represent Israel's deliverance from exile, the Seer of Revelation adapted that imagery to signify the deliverance of the spiritual Israel, the church, from the period of tribulation. It faRev_21:6 the complete harmony with the Lord's discourse in Matthew 24:1-51 and with all of the visions of Revelation as a whole. Revelation 21:5. He that sat upon the throne is the same as was shown in chapter 20:11. He is the one who created all things that exist, but all the items that were made in the first creation pertaining to the material universe will be replaced with a new order of things that will be eternal, and adapted to the needs and enjoyment of the glorified part of humanity. The pronoun he means the angel who has been John's companion and exhibitor all through the vision of this book. Having taken a view of these wonderful objects the angel tells John to write the description in his book, and assures him that all that he has seen and heard is true and faithful, which means the vision and the words are a faithful report of the truth. Comments by Foy E. WallaceVerse 5.5. And he that sat upon the throne said, Behold, I make all thingMat_5:6 And he said unto me, Write: for these words are faithful and true.--Revelation 21:5.He who sat on the throne gave this command which the angel communicated to John, and in a parenthetical phrase John referred to the original command given to him by Christ in chapter 1:19. The Seer was ready to do what he had been commanded to do at the beginning; and they were here attested to be faithful and true words; it was in the character of swearing to the truthfulness of what John was about to write, a form of an oath in affirmation of veracity. It was before the visions wereRev_21:6 d that the voice of chapter 1 had prompted John to record the things which would be heard and seen. It was the same voice which had first commanded him to write which now was heard to say: Behold, I make all things new. This same expression has been used to distinguish spiritual Israel from fleshly Israel (2 Corinthians 5:17); and that phrase was employed here in distinction of the new heaven and new earth from the old system of Judaism. With the fall of the old Jerusalem, the destruction of its theocracy, the termination of the Jewish state, and the removal of the last vestige of Judaism, a new order would prevail under new surroundings. Revelation 21:6. It is done Is the same thing that was said as reported at chapter 16:17. The expression signifies that everything planned by the Lord and predicted for the period up to the point at hand has been accomplished. Alpha Psalms 119:160 re the first and last letters of the Greek alphabet and the phrase is used symbolically, signifying that Jesus has been connected with all things done by his Father throughout. The same truth is meant by the following phrase, the beginning and the end. I will give, etc. Having completed everthing necessary for the redemption and glorification of man, He is prepared to offer the benefit of the plan to humanity. It will be freely means not only that it is not something that can be purchased with silver and gold, but also that it will be supplied in abundance. Another condition that should be noticed is the offer is made to those who are athirst. The Lord's favors have always been offMat_11:28-30 a condition. Jesus said (Matthew 5:6), "Blessed are they which do hunger and thirst after righteousness for they shall be filled." He also specified in the great invitation to "come unto me" that He meant those who were "heavy laden." There is nothing selfish or arbitrary about this, for only those who sincerely desire the water of life would relish its taste if they even attempted to drink it. Comments by Foy E. WallacRev_21:76. 6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely--Revelation 21:6.With the proclamation it is done the vision proper concerning the church in tribulation had ended, and the Revelation had ended, and the Revelation was ready to assume the new a1 John 5:4 f the church in the glory of victory rather than in the defeat of persecution. God and Christ are the Alpha and Omega because they are the beginning and the end in creation and in salvation, and here in the promises made to the churches, in faithfulness to finish what had begun. It meant that the vision was completed and the things envisioned would be fulfilled. When God said in the beginning, Let there be light--there was light; and of everything that God said in creation, it was done. The accomplishment of the things envisioned in the apocalypse resRev_21:7 the eternal being of God and Christ whose "word is true from the beginning and whose righteous judgments endureth forever" (Psalms 119:160); and the voice which John heard represented it all as having been done--God's word was sure. The inducement offered to all to drink from the fountain of the water of life freely was the gospel invitation, to all the thirsty people under the blight of heathenism in the land, to come to the fountain of the living waters Christianity-- there was unrestrained liberty to preach salvation and unhindered access to its blessings to all men. It was a r2 Samuel 7:14 nt and a reproclamation of the Saviour's precious invitation:Hebrews 1:5 unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me . . . for my yoke is easy, and my burden is light." (Mat_11:Acts 15:13-17 ord yoke signified government, and the Lord's words were chosen for the comparison of his righteous rule in the hearts of men wAct_13:33-34 nnical rule of the Caesars; and of his power to save men from sin with the dark and despairing hopelessness of heathenism. This vision of the new Jerusalem in the new world of liberation from the evil powers was the offer of gospel blessings to the whole world. Revelation 21:7. He that overcometh is another of the principles that distinguish the favor of God from what is generally offered by man. It is not toRev_21:8 ongest and successful ones, for then there would be many worthy people who would lose out, for few if any can be successful when that word is used in its ordinary sense. But the reward is to those who overcome, and 1 John 5:4 states that faith is the means by which we may overcome. That brings the blessings of God within reach of all men since all can have faith whether they are those of one or five talents. Inherit all things logically has to mean the things to which reference has just been made concerning the new creation. Be his God . . . be my son is the same close association that is mentioned and commented upon at verse 3. Comments by Foy E. WallaceVerse 7. 7. He that overcometh shall inherit all things; and I will be his God, and he shall be my Song of Solomon--Revelation 21:7.The expression "he that overcometh" was employed here the first time since the repeated use of the phrase in the letters to the seven churches, which is a plain indication that the reference was to that period and to the events that belonged to it. The term inherit imports the thought of the privileges ofEph_5:5 nship in the heavenly Jerusalem; and to inherit all things was inclusive of that which had been described in preceding verses and the implied in the following words: And I will be his God, and he shall be my son. Here was an allusion to the promises of Samuel to David (2 Samuel 7:14), concerning the Davidic throne, which were quoted by Paul (Hebrews 1:5) as having been fulfilled in Christ. The old Davidic order of Judaism had ended, and this promise had a new significance; the old tabernacle of David that had fallen down (Acts 15:13-17) was rebuilt in the church which it had typified, and all of the spiritual blessings included in "the sure mercies of David" (Acts 13:33-34) were available in the new tabernacle. Therefore, all who had "overcome" the tribulations were entering anew into all of the promises of the New Jerusalem, theretofore hindered by the rival opposition of Judaism; but that hindrance having been removed, the full and free blessings flowing from "the fountain of the water of life" (verse 6) would be the unmingle2 Corinthians 4:2 tual inheritance of the overcomers. Revelation 21:8. Fearful is from DEMOS, which Thayer defines, "timid, fearful," and he then explains it to denote "Christians who through cowardice give way under persecutions and apostatize [deny their Lord]. This definition or explanation is justified by the next word in the text, namely, Hebrews 9:27 lieving. Abominable is from , and Thayer's definition is "to render foul, to cause to be abhorred." It is a word that would have a general meaning, hence the apostle follows up with a number of specifications. Whoremongers areRev_21:8 do not merely commit adultery on some specific occasion ( which of itself would be wrong), but who are regular patrons of women whose business is to receive men either for lust or money. Sorcerers is from , and Thayer's lexicon defines it, "one who prepares or uses magical remedies; a sorcerer." It could well be classed with the "dope" trade of our day. Idolaters is defined, "A worshipper of false gods." That is its literal meaning and makes it apply to any conduct where a man shows a perference for something over the true God. Hence Paul declares in Ephesians 5:5 that a covetous man is an idolater. All liars is rendered "liars of all kinds" by Moffatt. That rendering is evidently correct for it would be unnecessary to state that every liar is meant in the sense of not allowing some of them to escape; that would be taken for granted. But it means to include not only those who in the direct sense make Revelation 17:4 statements that are false, but also everyone who says or does anything for the purpose Matthew 23:31-36 faAct_7:52 ession. When Ananias and his wife deposited some money before Peter there is no evidence that they actually said anything about it until Peter forced them to speak. But yet he accused them of lying because they intended to make a false impression upon the apostle. Therefore we should understand that all deliberate attempts to deceive another will be regarded as lies. It can be done even by stating a part of the truth in such a way as to make a false impression. Paul doubtless was thinking of this when he declared he was not "handling the word of God deceitfully" (2 Corinthians 4:2). Have their part. They will not receive any part of the good things that have just been promised to the faithful. Their fate will be to be cast into the lake of fire and brimstone, which is the place designated by the Greek word GEHENNA. Which is the seconRev_19:20 IRev_20:10 ed this because all mankind are bound to die physically (Hebrews 9:27) on account of the sin of AdaRev_19:20 e wicRev_20:10 die (be separated) from God for ever and have to remain in this lake of fire away from God. Comments by Foy E. Wallace Verse 8. (2) The characters cast into the brimstone lake-- Revelation 21:8.But the fearful, and unbelieving, and the abominable, and the whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death--verse 8. Here was the pronouncement of doom on all classes of the persecutors and all parties and accomplices to the persecutions, implying also a warning to any among the overcomers against falling into any of this catalog of things condemned. 1. The fearful were those who shrank from the conflict who were put here in contrast with the overcomers. 2. The unbelievers were not those who were apostates from Christ, but the dwellers of the earth (Palestine) in the heathen world hostile to Christ; and who in their perversRev_21:9 l to accept Christianity remained under condemnation. 3. The abominable were the characters who practiced the defilements of the heathen world and the harlot woman (Revelation 17:4). 4. The murderers were the ones who had killed the prophets and had slain the saints (Matthew 23:31-36; Acts 7:52); and who were guilty of the blood of the martyrs who were in this vision avenged. 5. The fornicators (whoremongers) were figurative of all who were affiliated with the practices of the harlot woman which had been described. 6. The sorcerers and idolaters were terms figurative of heathen practices and worship. 7. The phrase all liars included all of the deceivers and means of deception which influenced the people of the earth (Palestine) to worshipRev_21:9-17 -image, or to yield to any form of heathen philosophy that would prevenPsa_76:2 ceptance of Christ. It is said that all of these classes of promoters of evil practices would be cast into the brimstone lake. This lake which burneth with fire and brimstone signified the complete destruction of the heathen powers that had persecuted Christ and his church. (See comments on Revelation 19:20 Revelation 20:10) This would be the partMat_23:37-38 tion, of all the unbelievers. The explanations here and in Revelation 19:20 and Revelation 20:10 do not deny, destroy or modify the resurrection and judgment of the wicked at the second coming of Christ, nor of the eternal punishment of the wicked, which doctrines are clearly taught in numerous portions of the scriptures of both the old and the new testaments. The purpose of the comments here is merely to place these apocalyptic passages in proper contextual perspective and relation to the symbolism of the Book Of Revelation and its message. In this context the second death was a figurative description of the punishment of the persecutors in contrast with the deaths of the martyrs of the first resurrection. All these would have part in this second death in suffering the same destruction. The ones who had part in it came to the same end as the persecuting beast--a figurative description of complete destruction and annihilation of all persecuting powers opposed to the church whose opposition was crushed. Revelation 21:9. The original angel who came to John at the beginning of the vision has not left the isle, but occasionally there will be an extra conversation permitted for some one John 2:20 of the other persons introduced from time to time. For instance, one of the elders (chapter 5:5), the beasts or living creatures (chapter 6:1, 3, 5, 7), the voice from heaven (chapter 10:8), one of the seven angels (chapter 17:1) and the one in our verse. John heard many other voices from time to time, but the ones to which reference is made talked to him. This angel of our verse invited John to see a vision of the bride, the Lamb's wife. Comments by Foy E. Wallace(3) The description of the massive dimensions of the great city, the holy new Jerusalem--Revelation 21:9-17.The original designation for Jerusalem was the name Salem, mentioned Psalms 76:2, and it meant the possession of peace, or the inheritance of peace. It was the most important city of biblical history, and the most sacred and the most desecrated of the whole world. The Psalmist of Israel sang its praises; but Christ the Saviour wept tears of sorrow over its apostasies, unfaithfulness and approaching desolation. (Matthew 23:37-38) The Jerusalem of the time of Christ and the apostles and people of the New Testament lies buried beneath the ruins of the succeeding centuries; and the Jerusalem which was the city of David is buried far deeper below the surface of modern Jerusalem. In the fifteen centuries of its existence from its first appearance in Old Testament history until its destruction in A. D. 70 it had been besieged some fifteen or twenty times, was twice razed and burned, and twice its walls were crumbled by enemy attacks. There is not the slightest feature remaining today of its ancient glory. Under Solomon the city of David attained its highest fame and greatest grandeur, as the result of the wise king's accomplishments of the building of the magnificent temple and royal palace, and the extension and strengthening of its massive walls. With a vast army of skilled craftsmen the enormous workmanship that entered into its erection was completed, and the venerated temple with its splendorous sanctuary was dedicated within seven and one-half years. This was in wide contrast with the gradual work on Herod"s temple, standing in the time of Christ, which required "forty and six years" to complete. (John 2:20) It was in king Solomon's reign, due to these accomplishments, that Jerusalem became the one central place of all the world for the true worship of God. It was the Mecca of the Jews, the holy city, and whether near or far, at home or in foreign land, the devoted Jew prayed with his face toward Jerusalem. Captured by the Roman Pompey in B. C. 63, the land of the Jews was again subjugated and became a province of the Caesars. Approximately twenty years later, B. C.Revelation 17 fellRevelation 21 ians, under Antigonus; but only one year later Herod the Great laid siege to the city, and supported by the Roman army the citadel and the temple were recaptured by storm; and Herod was afterward made king of Judea by the Romans. He at once improved and beautified the city, and initiated the enlargement and refurbishing of the temple without and within, requiring the period of forty-six years as mentioned in the gospel record of John. Under the rule of Herod the restoration of Jerusalem and the temple approximated their ancient magnificence. The Jerusalem of the New Testament times stood with all the imposing grandeur and strength to which it had been brought by HerRev_21:9 gh nearly a half-century of workmanship, with all of its multiple walls and structures. It was after the death of Herod Agrippa, the grandson of Herod the Great, that the province of Judea was again ruled by oppressive provincial Roman procurators, and Jerusalem became the ground for the scenes of discontent, violent insurrections and political rebellion. It is no wondRev_21:10 er apostasies and abominations should become the object of the Patmos visions to signify the Harlot; and it is not strange that the once holy city should be the type of the New Jerusalem, the Bride and church of Christ the Lamb. With this excursion we return to the apocalyptic description of the Great City, the Holy New Jerusalem, which begins with verse nine of chapter twenty-one. This vision of the Holy City was in contrast with the vision of Babylon The Great, The Mother Of Harlots And Abominations Of The Earth of chapter seventeen. There one of the angels of judgment showed John the Harlot City (the old Jerusalem) which had become the mother of the abominations of the earth (Palestine) by her many apoEph_5:25-33 lamented by Jesus Christ himself in the twenHeb_12:22-23 the twenty-fourth chapters of Matthew. In the vision of chapter twenty-one, now under consideration, the same angels showed John the Holy City. They were hitherto the executioners of divine wrath and judgment; but here they were thGal_4:26 strators of divine love and reward. In comparison, the angels in the two chapters (Revelation 17 and Revelation 21) used the same identification in the language describing their functions, but for a different mission. In chapters seventeen to nineteen these angels were on the mission of pronouncing judgment upon the Harlot Woman; but in chapter twenty-one the mission of the same angels was toRev_21:10 the Holy City, the Bride. It was appropriate that the angels pronouncinRev_1:10 om on the old Jerusalem of Judaism should also announce the blessings of triumph awaiting the New Jerusalem Bride. The chapter is a continuation of the vial-angel visions, culminating in the glorious success of the church in the heathen world. 1. Come hither, I will show thee the bride, the Lamb's wife--Revelation 21:9. This beckoning of the angel is another proof, among the many others in the contexts of these chapters, that the descriptions of the holy city were not visions of heaven the home of the soul, but of the glorious church of Christ, designated the bride and the wife of the Lamb, redeemed from tribulation, but yet to fulfill her divine mission on the earth. Revelation 21:10. He carried me away was not literal because John never actually left the isle any time throIsa_2:2 scenes of this book. The sense in which it was done is signified by the words in the spirit. These extra visions injected into the over-all picture of this book, may be illustrated by certain special items called "insets" that are often seen within the scope of some large picture. They serve as explanations of some outstanding feature. In this special vision John saw a mountain from the top of which he could get a good view of what the angel wished him to see. The angel told John he would show him the bride, the Lamb's wife, and when he looked he saw a city instead. That is because the bride is the church (Ephesians 5:25-33), and also the church is likened to a city (Hebrews 12:22-23). Having transferred the imagery from a woman to a city, the following passages will be a description of a beautiful city. , It is called holy Jerusalem because that title is attached to the church "which is the mother of us all" (Galatians 4:26). Descending out of heaven from God. That was very appropriate because while the church is composed of men anRev_12:6 on the earth, the deMat_24:16 origin of it were from the dwelling place of God. Comments by Foy E. WallaceVerse 10. 2. And he carried me away in the spirit unto a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God--Revelation 21:10.The phrase in the spirit here is the same expression as that used in Revelation 1:10 and it did not refer to the Holy Spirit in either of the passages, but rather indicated the visional rapture in which John was shown these things. It was in the spirit--his own spiRev_21:11 he was carried away to the place where these things were unfolded to him in vision. The visional point to which he was carried was a great and high mountain. This apocalyptic panorama was a part of the imagery of the exaltation of the Jerusalem Bride. The same metaphorical language was used by Isaiah in a prophetic description of the pre-eminence of the church in its spiritual elevation above the level of all institutions of men. "The mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it." (Isaiah 2:2) In the same figurative character and language, John was carried in spirit to the mountain. It was not a mere mountain upon which the church was to be established in Isaiah's prophecy, but in the top of the mountains; and it is altogether fitting that John should be transported in spirit to a great and high mountain to be shown the grandeur and glory of the triumphant church. From this eminent visional peak John saw the holy Jerusalem descending. It was designated the holy Jerusalem in contrast with the harlot Jerusalem. No greater or more impressive attributive title could have been ascribed to the Bride oRev_21:11 than that of the Holy City Jerusalem. In this vision of elevation the entranced Seer saw that great city descending--it had not already descended, the events were yet in process, but the end was in sight. It was about to be the culmination of the entire apocalypse. The Holy City was descending out of heaven from God--Revelation 4:3 s, the visional emergence of the Woman from that place prepared of God mentioned in Revelation 12:6, and compared with Matthew 24:16 in the comments in chapter twelve on these two related passages. Ephesians 3:21 city, the church, was seen descending from God--that is, from the place prepared of God where God had protected her and preserved her in that period of tribulation. Upon the lofty mountain height, from a position where the Seer could descry the distant descent of the marvellous City, as if to discover by the eye an object at far focus and observe its approach, this vision of the New Jerusalem was unfolded to the revelator. Revelation 21:11. Having the glory of God iRev_21:12 andable because anything that comes from heaven would be adorned with the glory of God. The glory of the city was so great that John likens it to the rays of a precious stone. There is something most significant about using precious stones as symbols in describing the splendors of the celestial city. We have all beheld diamonds and other precious jewels and admired their glittering brilliance. However, we have observed also that the greatest degree of their beauty is caused by the light that is reflected upon them from some outside source. So with these precious stones, that bedeck the city of God; they obtain their glow from the light that radiates from the throne of God. The one named in this verse is only referred to for a comparison, but the actual use of the stones themselves will be described in a later place in this chapter. The jasper that is used to compare the brilliant light is described as being clear as crystal. That is a description of a diamond which is among the most attractive of stones. Comments by Foy E. WallaceVerse 11.3. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as Revelation 21:13 Revelation 21:11.The attribute of glory here ascribed to the holy church in descent was an allusion to the cloud of glory that covered and filled the tabernacle at its completion-- the Shekinah, that divine manifestation through which God's presence was made known. The light of the City was like a jasper stone, clear as crystal. In Revelation 4:3 the One on the throne had this appearance of crystal jasper; so the vision here is that the Holy City represented the resplendent glory of God Himself, as Paul affirmed of the church in Ephesians 3:21 : "Unto him be glory in the church by Jesus Christ throughout all ages, world without end." The force of this descriptive attribute of the Holy City was the ultimate in glory and grandeur. The ancient crystal jasper was pellucid in its transparency and diaphonous in its translucency. As the sun is the luminary of the heavens, the glory of God Himself ilRev_21:14 his descending Holy City, the New Jerusalem church, with the divine effulgence of his presence. Revelation 21:12. The dimensions of the wall will be noticed at verses 16 and 17, but here they are briefly stated to be great and high. In old times the most important cities were surrounded with walls, hence it is a desirable asset to say this city was walled. It is significant that it was great and high. That would indicate good protection from the enemies, since the wall was too high to be scaled and too great or strong to be penetrated or beaten down. Among the numerical symbols that have been very prominent in this book are four and its multiples, twelve and four and twenty. Four was the number of the living creatures that represented the redeemed from the four corners of the earth. Twelve was used if the organized systems that God has had are being considered from one dispensation alone, either the Mosaic or the Christian. That is because there were twelve tribes in the one and twelve apostles in the other. Hence it is appropriate that John should see the twelve gates to this city representing the twelve tribes of Israel. The twelve apostles will be pointed out later, but it was in order to show the twelve tribes first because the Mosaic system was first given. Revelation 21:13. The tabernacle of the Mosaic system had much beauty in its formation, and also in the garments of the priestly service. That was not as an encouragement to vanity or doing somethRev_21:12-14 show. But God is the designer and maker of all things, and those that are seen in the universe that are beautiful are not so by accident. Among the items that contribute to the beauty of any structure is the symmetry of its arrangement. A city that is foursquare should not have a varying number of gates in its walls. There are twelve gates to this city and the equal distribution of them in sets of three is very appropriate. It might have seemed sufficiently clear to say that the gates were equally divided amidst the four sides of the city. However, this is supposed to be a somewhat poetical or picturesque description of a very superb spot, and it is fitting to go into these details. Revelation 21:14. This completes the full representations corresponding to the four and twenty elders. The twelve gates stand for the tribes of Israel, and here are the twelve original apostles of Christ. There is nothing said about angels in connection with the twelve apostles as there was with the twelve gates. That is doubtless be-cause gates call for guards at the entrance of an important city, while a foundation is a more fixed part of a structure and dMat_19:28 all for super-vision. In literal architecture there would be actually only one foundation to a building. Yet it might be built of several stones as was this one, and each stone is spoken of as a foundation. In literal language it would be one foundation but composed of a number of stones. In truth that is the way Paul speaks of the church in Ephe-sians 2:20 where he says Christians are built upon the foundation (singular) of the apostles and prophets. It is common to see important names engraved on stones composing a building. It generally is of persons who have made valuable contributions to the structure. From that standpoint it is significant to have the names of the apostles on these stones. Comments by Foy E. WallaceVerses 12-14.4. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel. . . . And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb--Revelation 21:12-14. The great wall of this vision was symbolic of seEph_2:14-16 represented the protection from all the foes by which the church has been assailed; and which had assured them of the complete victory that was here envisioned. The massive walls with the huge gates were necessary to the ancient cities. Upon the outer wall of ancient Babylon three horsedrawn chariots could drive abreast; in the walls were twenty-five great brass gates; and upon the walls were two hundred fiftyRev_21:15 towers for the guard of watchmen. Jerusalem had twelve gates in its wall, with the gateman at each station, and the watchmen in its towers. In this mountain-top vision the wall of the Great City had twelve gates; and at these gates twelve angels at guard. It was the symbol of the continued success of the cause of Christ, the security from all past hazards of persecution, and the freedom from the assaults from the dragon-beast as the personification of Satan in the imperial persecutors. The word gates has been rendered portals, which in the singular means the door of a gate; or in the plural, the portal of a city. The numeral twelve as applied here, and in Matthew 19:28 to the twelve tribes and the twelve apostles, represented completeness, the whole church, joining the old and the new in typRev_21:15 itype. The twelve gates and the twelve foundations, bearing the names of the twelve tribes of Israel and the twelve apostles of the Lamb, were the emblems of God's people as a whole in the old and new testaments. It symbolized the fulRev_21:16 plete plan of God envisioned in the perfection of the church as the product of all divine revelation through the prophets of Israel and the apostles of Christ. The vision further described the City as having three gates on each side--twelve gates. The eye-witness historian, Josephus, described the old Jerusalem as having three gates on four sides. The vision taken together with the twelve foundations bearing the tribal and apostolic names represented, as previously explained, the two economies of the old and the new testaments having been completed in the church as the whole people of God, which fulfilled the purpose of God in the redemption of mankind, brought together in the figure of the one new man (Ephesians 2:14-16)--the church. The New Jerusalem with its twelve walls and twelve gates and twelve foundations was here envisioned as the embodiment of the divine unity of all revelation. The teaching of the twelve apostles uphold and support the church, which in the vision was so guarded by the twelve angels as to keep it aware of all error and that the forces of the hadean world could never prevail against it. Revelation 21:15. He that talked with me means the angel who had been sent to give John the vision. This angel had the measuring reed and he did the measuring. A reed in nature is produced on the banks or near the edge of bodIsa_11:9 ater and the stems are used for various purposes. The one the angel had was an artifiMat_5:5 e and was made of bright and precious metal. Such an instrument was proper for the important matter of measuring divine things. We are not told the capacity of this measuring rule as we might do in the case of a literal measuring stick, such as a Revelation 21:17 or foot measure. We have only the computation after the angel did the measuring. Comments by Foy E. WallaceVerse 15.5. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof--Revelation 21:15.The measuring rod in the hand of the angel was a reed of gold, which was symbolic of the divinity of that which was to be measured--the city was divine. The city had perfect quadrangular dimensions--it was foursquare. Revelation 21:16. The city was a cube, the length and breadth and height being equal. The measurement was twelve thousand furlongs, which is fifteen hundred miles. For an approximate estimate to help us visualize the size of that city, let us think that if a man were to start at the Gulf of Mexico and travel to the Great Lakes, he would have made the journey along one side only of the city. It is true that the eternal city will not be restricted to miles as we measure distances, but the figures are intended to give us some impression of the abundant provision that God has made for the saved of all ages. Comments by Foy E. WallaceVerse 16.The word "foursquare" was a Greek term used to denote perfection in any form. The immensity of the Holy City was signified by the mathematical figure of twelve thousand furlongs, or approximately fifteen hundred cubic miles, expressed in the words of the text: The length and the breadth and the height of it are equal. It has been calculated that the measure of the twelve thousand furlongs in English miles computed 1378.97 exact English miles-- the figure having been reckoned by a biblical commentator of England. Whether exactly or approximately it was the symbolism, first of the spiritual perfection of the church and, second, of its universality--that it was destined to fill the whole earth. The prophet declared (Isaiah 11:9) that the knowledge of God would cover the earth; and Jesus said in the beatitudes (Matthew 5:5) that his disciples would inherit the earth--that is, fill the Psalms 12:1 rPsa_87:1 his teaching. That has ever been and shall ever be the mission of his church, and that purpose was symbEph_3:10-11 heEph_3:21 tions of the New Jerusalem. Revelation 21:17. In the preceding verse the angel measured the city which gave the length of it. In this verse he measured the wall which necessarily means the thickness of it. The measurement was a hundred and forty and four cubits, another multiple of one of our promRev_21:18-21 sRev_21:18 Measure of a man, that is, of the angel. This unusual language only means that the angel used the same action in measuring the wall that a man would use in such a situation. The usual length of a cubit is eighteen inches, hence this wall was two hundred and sixteen feet thick. Such would be a proper thickness to be proportionate to such a height. Comments by Foy E. WallaceVerse 17.The measurement of the wall of the Holy City was said, in verse 17, to be according to the measure of a man, that is, of the angel. The stadia of the angel was "after the manner of a man"--no different from that of a man and within human understanding, though it was of the angel. The angel had used man's standard of measurement, but it was symbolically, not literally, applied. It meant that the stadia employed by the angel was on a scale of measurement that was not unknown to man. The literal view of these measurements as being descriptive of the exact pRev_21:19 ize of the New Jerusalem as a city would destroy the sublimity of the apocalyptic picture and pervert the symbolism of the vision. In the comparison of the dimensions of the city and the wall surrounding it, the vision represented that the eminences within the wall of the New Jerusalem were so lofty that its highest summits and pinnacles were as many furlongs above the base of the wall as the length of the wall itself. The vision was symbolical of great and grand magnificence. To the eye of John from the summit ranges, floating down from God, was Revelation 21:20 splendor the magnitude of which was indescribable. But the figurative description, "according to the measure of a man," was not grotesque or disproportioned. God was the architect and builder of the Holy City (Psalms 12:1 Psalms 87:1); which was the manifestation of his divine wisdom, as a building exhibits the skill of its designer (Ephesians 3:10-11; Ephesians 3:21); and in it his own glory will be exhibited through time and in eternity "world without end." In the symbolism of the New Jerusalem's dimensions was signified that it is the will of God that the church should include the whole multitude of the saved--its entire aggregation. Comments on Revelation 21:18-21 Revelation 21:18. The body of the wall was of jasper, which we Revelation 21:21 in verse 11 is a substance that is "clear as crystal" thus describing a diamond. Let us try to see with our mind's eye a diamond that is fifteen hundred miles in diameter and we will have a mental picture of one side of this city. City was pure gold means the street of it according to verse 21. Gold is a metal (not a stone), hence the likeness to clear glass is explained In verse 21 as of transparent glass. Literal gold is one of the most condensed of metals and hence would naturally be the opposite of transparent. So we should understand that the metal was so pure and the texture so fine that it would take on a very high polish. It was so much that way that in looking upon it one would really seem to see a substance that his eyes were penetrating (as if they were performing the action of an X-ray), when in reality he was beholding something with an incomprehensibly high gloss. Revelation 21:19. The foundation stones of the wall were garnished (decorated) with all manner of precious stones, which means with stones of various descriptions. The first was jasper which we have previously learned h like a diamond. Sapphires are of several varieties and no special one is named, but the general description in the English dictionaries shows them to be brilliant gems inclined to be transparent. A chalcedony is a stone with a blue tint and a glossy surface. Emerald is a stone with rich coloring of green and very much prized as a precious stone. Revelation 21:20. A sardonyx is described by Thayer as follows: "A precious stone marked by the red color of the carnelian (sard) and the white of the onyx." A sardius is a flesh-colored stone. Thayer says a chrysolyte is "a precious stone of a golden color," and he says a beryl is "a precious stone of a pale green color." A topaz is a stone of a greenish-yellow color as given by Thayer. Chrysoprasus. Thayer defines this as follows: "A precious stone in color like a leek, of a translucent [transparent] golden-green." A jacinth is also the name of a flower (commonly called a hyacinth). The color of it and the stone by the same name is dark-blue, almost black. Thayer says an amethyst is a precious stone of a violet and purple color. Revelation 21:21. Every seveRev_21:18-21 of one pearl. There is nothing said nor intimated that the gates resembled pearls or were merely as beautiful as pearls. No, the first phrase is, the twelve gates were twelve pearls. And we should take for granted that the Lord would not use any but genuine pearl, but He would also Use the best of it for the construction of a city to be the eternal home of the redeemed, where they are to share the glory with Him and all the celestial beings that He has created. I will quote from Smith's Bible DictionaryHeb_12:22-23 ation about pearls: "The finest specimens of the pearl are yielded by the pearl oyster . . . the oysters grow in clusters on rock in deep water, and the peJas_1:18 ound inside the shell, and is the result of a diseased secretion caused by the introduction of foreign bodies, etc., between the mantle and the shell . . . The size of a good Oriental pearl varies from that of a pea to about three times that . . . Pearls have been valued as high as $200,000 apiece." Now let us do some calculating and try to form some idea of the beauty and value of just the gates to the celestial city. Everything thus far has been in the proportions that would be required for beauty, hence these gates would be of the width and height that would not be out of proportion. In a wall fifteen hundred miles high and two hundred and sixteen feet thick, any opening of ordinary dimensions would look like a tunnel more than an entrance to a city of residence. We are not given the actual dimensions of the gates, but in order to bring them near enough for us to do some kind of calculating, we know they would not have been less than a hundred feet wide and two hundred feet high. If a pearl three times the size of a pea is worth two hundred thousand dollars, then one pearl as large as I have suggested (and doubtless these gates were larger) would be worth many timeRev_21:22 an all the wealth of the world, and besides this, there were twelve of these costly gems. I would be willing to give a year or more of the severest kind of service just to see one of those gates. Comments by Foy E. WallaceVerse 18-21.(4) The indescribable grandeur 1 Kings 8:27 ifAct_7:47-50 he new Jerusalem--Revelation 21:18-21.It would be impractical, if not entirely futile and frustrating, to attempt a descriptive application of each precious stone which decorated the Holy City. There is no singular meRev_21:22-27 inition that can be imparted to these jewels of adornment, but altogether the enumeration of all existing precious stones presented a vision so exquisite in the extreme as to exceed all human imagination or contemplation. The sublime apocalypse portrayed the New Jerusalem as being the church of the firstborn ones (Hebrews 12:22-23), the citizens of which have their names inscribed in the registry of heaven. Its citizenry consisted Revelation 21:22 of firstfruits of all of God's creatures (James 1:18)--they are his choice creation. Its structure Matthew 27:51 f constructed of pure gold; its streetway, or passage syEph_2:21 s Revelation 7:15 as of the city--of solid gold, and transparent. The expression pure gold means unalloyed, without the comparative carats in weight or measuRev_21:23 ree of content; but in purity no mixture or alloy. The eye of man has discovered and discerned pure gold, but no man has ever seen transparent gold, a description that adds visional resplendence to the delineations. The portals of the City were composed of pure pearls, each gate consisting of one solid pearl; and its twelve foundations were garnished with twelve rare jewels of glistening beauty, which in the order from one to twelve were: jasper, sapphire, chalcedony, an emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth and an amethyst. With vast clusters of edifices within the high wall the super-structure of the City was embellished by whatever materials were known to man to be the most estimable and resplendent of earth's treasures--and these all were adapted to enhance the glorious majesty of the New Jerusalem, the Lamb's Bride--the church of Christ. Revelation 21:22. I saw no temple. John was thinking of the temple that was in the literal city of Jerusalem, and was contrasting that situation with what he saw in the vision. Even that temple which was built for the service to God was not good enough nor big enough to contain Him (1 Kings 8:27; Acts 7:47-50), much less would He need a temple to confine him when He is already occupying the whole city. Isaiah 60:19-20 y E. WallaceVerse 22.(5) The constituent spiritual characteristics of the glorious new Jerusalem--Revelation 21:22-27.According to Webster the word constituent is indicative of elements that form, or compose, or make up an existing thing; and characteristic is defined as distinctive, or serving to constitute the character of anything. On the high mountain outlook the vision not only exhibited to John the outward glories of the Holy City but displayed also the inward spiritual peculiarities of the City of the Lamb. In it there was no temple (Revelation 21:22), for there was no veil between God and the Redeemed, as in the temple that had been taken away (Matthew 27:51); and because the church itself is the temple of God. (Ephesians 2:21; Revelation 7:15) The old temple had been a type of the new, and there was no place in the vision for a symbol of that which had passed away. Revelation 21:23. TheRev_1:3 on and stars were necessary to give light upon the earth, but that planet will have passed away- The light that would be adapted to glorified residents of the eternal city would need to be more brilliant than a multitude of suns such as we now see. But the city will not be without light for the glory of God and the Son will lighten it- Think of a Being so bright and glorious that its rays would reach from wall to wall in a city 1,500 miles wide. No wonder Moses was not permitted to come within the rays of that glory. Comments by Foy E. WallaceVerse 23.And there was no need of the sun, neither of the moon, to shine in it (verse 23), for God was the light and Christ was the lamp of the New Jerusalem, which had emerged from the darkness of tribulation into the light of deliverance and redemption. Here the same figure was utilized that was used by the prophet in a similar description of Israel's rEph_2:22 Babylonian exileRev_21:24 n shall no more be thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. The sun shall no more go down; neither shall the moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended"-- Isaiah 60:19-20.Even the casual reader, if not biased by a continuous-history theory, can discern the similarity between these passages and the Revelation descriptions. The prophet Isaiah foretold the deliverance of Israel from exile nearly two hundred years before its occurrence, and he adapted the same figures to describe their restoration to their land that the Seer of RevelatioRev_21:24 to the emergence of the church from the tribulation period. As of restored Israel in their own land again, so of the New Jerusalem--the glory of God did lighten it, and the Lamb is the light thereof. These are the figuIsa_2:2-5 he souIsa_62:1-2 spiritual knowledge and illumination in the City of the Lamb; there can be no alternation of light and darkness; no mixture of truth and error; for God is the source of the light of truth reflected through Christ in the church. The apostle of the Hebrew epistle (Rev. 1:3) affirmed this vital truth in the reference to this Father and Son relation: "Who being the brightness (effulgence) ofRev_21:4 ry, and the express image of his person, and upholding all things by the word of his power, when he had by hiIsa_62:1-4 ed our sins, sat down on the right hand of the Majesty on high." It was this presence of God and of Christ in the New Jerusalem that would be its sun, its moon and its light. In the order of both prophecy and apocalypse the old temple had been destroyed, and its furnishings were no longer recognized. The new temple, the church itself, had no such temporal structure and physical adornment as that which had featured the old; for the old rites were gone with the old city and its temple whRev_11:15 assed away-- and Holy City, the New Jerusalem, which represented the church of the Lamb, was spiritual only and was the new "habitation of God through the Spirit" (Ephesians 2:22). Revelation 21:24. Nations and kings of the eartRev_21:25 t come into the city literally, for those relationships are of a temporal nature. This verse is based on the practice in ancient times that required a captive citJos_2:5 y tribute to a city that had overcome it. Doubtless there will be men who had been kings, and others who were citizens of the nations ruled by these kings, who will have become servants of God and who will be amoRev_21:26 ny thousands who will throng that city. Comments by Foy E. WallaceVerse 24.This spiritual light of the Holy City would extend to the whole world of darkness: the nations of them that are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it--Revelation 21:24. This part of the vision represented the saved as having come from all nations, that the Jew and Gentile together should walk in the light of the gospel. The language has its counterpart in the descriptions of Isaiah (Isaiah 2:2-5; and Isaiah 62:1-2) which were the prophecies of the new Jerusalem of the new covenant which would include all nations. The prophet said: "0 house of Jacob, come ye, and let us walk in the light of the Lord." This prophecy was made by Isaiah in connection with the establishment of the new institution on the top of the mountains, and the promulgation of the new law from Jerusalem. It is the same imagery in Revelation 21:4 of this vision: "And the nations of them which are saved shall walk in the light of it." In the prophecy of Isa 62:1-4, the prophet declared that "the Gentiles shall see thy righteousness, and all kings thy glory." And in this vision the Seer said: "And the kings of the earth do bring glory and honor into it." It was the vision of all nations yielding to the influence of the gospel, as if the kings of the nations had brought the glory of their crowns and scepters and treasures into the kingdom of God and of Christ by the conversion of the people of the whole world. The vision here is the extension of Rev 11:15 : The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. All of these verses and visionsMat_28:19 tMar_16:15 versal expansion of Christianity in the spread of the gospel over all the world. Revelation 21:25. The gates shall not be shut at all by day (or day by day). This also is based upon the practice of ancient cities closing their gates at the approach of night (Joshua 2:5). John says there will not be any need for such a performance, for there shall be no night there. It is his way of emphasizing the absence of night, for there will be no enemy who could enter the city any way. Revelation 21:26. This is the same as verse 24. Comments by Foy E. WallaceVerses 25-26.In verses twenty-five and twenty-six the vision represented the gates of city as being always open: for there shall be no night there. The gates of the ancient cities were closed at night, and there was no admission to strangers without the city. But the gates of New Jerusalem should not be shut at all by day, therefore entrance to the city was always accessible. The vision was based on the destruction of the beasts of persecution which had been cast into the brimstone lake, and there were no eneHag_2:7 maining to threaten the citizenry of the city. In the period of persecution the church had been hindered in the propagation and the proclamation of the gospel, but the nRev_21:27 ribulation had ended. The figure was related to the motion of the globe in orbit; its diurnal revolution causes the daily and annual changes in the sun which produce the alternation of light and darkness. But spiritually there would be no such rotation, for the night of the tribulation had come to end; there was no longer the hindering power of the heathen persecutors in the spreading of the light of the gospel--the darkness had been dispelled and the day had dawned for the church. It can be seen again that the literal application of these figures of speech would demolish the beauty of the vision as well as its truth in the spiritual application of the symbols. In the twenty-sixth verse the Seer saw the Gentile world entering into the church through its open gates under the world-wide commission: Go ye therefore, and teach all nations; and, Go ye into all the world, and preach the gospel to every creature. (Matthew 28:19; Mark 16:15) And the stipulated terms upon which men of all nations should enter into the spiritual refuge of the city of the Lamb are included in the commands of the commission itself: He that believeth (the gospel) and is baptized shall be saved; and, Baptizing them in (into) the name of the Father, and of the Son, and of the Holy Ghost (Spirit). The vision represented the inclusion of the nations among the blessed saved in the church. The glory and honor of the nations, of verse twenty-six, as in verse twenty-four, referred to the conversion and Christianization of the heathen world. ThRevelation 22 he vision representRev_22:1-5 esRev_22:1 would still be kings is yet another indication that it was not a vision of heaven. It meant that the heathen would find their way out of the darkness of paganism into the light of Christianity under the sway of the kingdom of the Lord Jesus Christ, the King of kings and the Lord of lords. The New Jerusalem would co-exist with the nations as "all nations flow unto it"; and accept Him who came to fulfill "the desire of all nations" (Haggai 2:7) for the glory of God. The kings of the earth contributed to His glory in the conversion of the people of their nations to the Christ of this apocalypse. John 14:21:27 Revelation 21:27. The evils named have been fully described previously, but I will cite the remarks at verse 8 about liars. Those whose names are in the book of life is explained at chapter 20:1 Co 15:28 ents by Foy E. WallaceVerse 27.The pristine purity of the church of the Lamb was pictured in verse twenty-seven of the chapter: And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.These terms and phrases and words describe the whole category of the moral and spiritual corruption of heathendom. The first chapter of Romans is an inspired commentary on the depths of degradation into which Luke 8:1 tLuk_8:10 d Mark 1:15 enJoh_3:5 sJoh_18:36 esCol_1:13, said Paul, "they did not like to retain God in their knowledge." But these impurities of heathenism could gain no admission or entrance into the realm of the Lamb's Bride. The defiled could not enter, because the goRev_22:2 oved all moral defilement. The paganistic abominations could not enter, for the gospel separated from all heathen idolatry. The deceivGen_2:10 making a lie had seduced the inhabitants of the earth into emperor-worship could not enter, for the gospel destroyed the doctrines of antichrist. Wherefore, only theRev_22:2 are written in the Lamb's book of life-- whose names were entered into the registry of the New Jerusalem by "doing his commandments" could "enter in through the gates into the city." John T. Hinds Commentary On Revelation 22 THE FINAL VISIONRev_22:1-5 Revelation 22:1 ---And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb,—This paragraph completes the vision of the new Jerusalem as the angel presented it to John. Attention was called to a river proceeding from the throne of God and Christ. Water is necessary to physical life; hence, the appearance of a river fits into a symbol that portrays life and happiness. Being bright as crystal and coming from the throne of God show that all genuinely pure blessings come from God. In harmony wRev_21:4 will heavenly mansions are being prepared by Jesus. (John 14:2.) The throne in this glorious city is said to be “ of God and of the Lamb.” Paul tells us that in the final state even Christ shall be subject to the Father “ that God may be all in all.” (1 Corinthians 15:28.) This will be after Christ has turned the reigning power back to God. Revelation 22:3 tanding that fact it is said that in heaven it will be the “ throne of God and of the Lamb.” This is said, doubtless, because God and Christ are one in providing the salvation. Question: If in the final state the throne (reign or rulership) can be called that of both God and Christ, though it strictly belongs to God, why cannot the kingdom in which Christ reigns now also be called GoRev_22:4 can and is as the following passages show: (Luke 8:1 Luke 8:10; Mark 1:15; John 3:5 John 18:36; Colossians 1:13.) Paul speaks of the inheritance as being in the “ kingdom of ChristRev_22:5.” This use of the words “ throne” and “ kingdom” proRev_21:23-25 ist Revelation 22:5 eigning, even though his throne is also the throne of God. Revelation 22:2 ---in the midst of the street thereof.—This completes the description of the river. Their reference to a river may be an allusion to Gen. 2: 10 which speaks of a river flowing from the original Paradise of God. In the restored Paradise there will be a river of divine blessing— here called the water of life. Revelation 22:2 ---And on this side of the river and on that was the tree of life. —Probably the most simple view here is that the word “ tree” is not used to signify just one, but generically to mean that the “ tree of life” is a class or kind of tree. This will allow for the streets and both sides of the river to be lined with this tree. Such a vision would indicate abundant life for all throughout the whole city. Twelve manner or twelve crops— one every month— would symbolically represent a perpetual abundance of spiritual blessings. Of course, months and years are inconceiv­able in a state where there is nothing but continuous light, but all unseen states must be presented through the medium of what is seen. Healing, of course, implies disease, but that happens to be one of the things that will be unknown in heaven. (Revelation 21:4.) The meaning is that the tree of life has supplied just the things that have healed people of all nations and will then pro­tect them against disease. No tears or crying does not mean that there will be occasions for such things in heaven, and God will then wipe the tears away, but rather tRev_22:6-21 will come to produce themRev_22:6-73 ---AndRev_22:6 hall be no curse any more.—When man sinned in Eden he was driven out from the tree of life under a curse, including pain, sickness, sorrow, and death. In the final city of God, these curses can never come. The reason assigned is that the throne (reign of God and the Lamb) is there. A per­petual service by the saved will guarantee a peRev_21:9 freedom from all curses. Revelation 22:4 ---And they shall see his face; and hRev_21:5 shall be on their foreheads.—They will never be driven from his presence nor disowned, for his name will be upon them. Revelation 22:5 ---And there shall be night no more.—See notes on Revelation 21:23-25. Revelation 22:5 --Revelation 22:6 y shall reign for ever and ever.—There is absolutely nothing in this verse to indicate any special class as those wRev_1:1 reign over others. There will be no wicked in that heavenly place; the whole tenor of these two chapters is against that. The redeemed are represented as “ his servants.” (Verse 6.) So whatever the meaning given the word “ reign,” here it applies to all the saved in heaven. It cannot be un­derstood literally as exercising authority over others for two reasons: (1) That prerogative, in whatever way it may be necessary, will belong primarily to God, and secondarily to Christ; and both will be present. (2) All the saved will be in the reigning and have no others but themselves to reign over. The language must be taken figuratively. It is not possible forRev_22:7 the flesh to describe accurately a purely spiritual state. Nothing seems more reasonable than the thought that through the ceaseless age then to begin redeemed humanity will truly and completely submit to God’ s rule, and thus figuratively rule with him by a loving submission to his authority. This completes the emblematic description of the new Jeru­salem, and the ultimate blessings that await the faithful in God’ s spiritual family. It also brings to a close the symbolic part of the book of Revelation. The remainder of this chapter is a brief conclusion, in which the last warnings and promises of a loving Father are laid before a sinful race. PART SIXTH , , AND Rev_22:6-21THE ANGEL’ S Revelation 22:6-7 Revelation 22:6 ---These words are faithful and true.—As the symbolic images are now completed the angel comes directly to John with the assurance that the words (visions and spoken words) are true that there has been no deception and all things will come to pass just as disclosed. That an angel was the speaker is evident from verse 8 compared with Revelation 21:9. John had already been commanded to write that the sayings were true. (Revelation 21:5.) He further assures John that the God who inspired the prophets of old had sent his angel to make these revelations; hence, the same proof that they werRev_22:8-11 d Revelation 22:8 classed as prophetic sayings. Revelation 22:6 ---The things which must shortly come to pass.—This is the same statement with which the book opens. See notes on Revelation 1:1. It is appropriate, after the symbols had been finished, that John should again be assured that the revealed things would shortly come to pass. Of course, the natural meaning for this ex­pression is that the things reRev_22:9 ould soon begin to trans­pire, not that all of them would soon begin. If these symbols contain a series of events, however few, then all of them could not begin at the same time. If the series is long, then some could be in distant centuries. Since the millennium and the judgment are a part of the imagery, it is unquestionably a fact that all did not begin soon; therefore, the beginning of the series must be the meaning. Revelation 22:7 ---And behold, I come quickly. Blessed is he that keepeth the words of the propheRev_22:10 s book.—Apparently the angel is here repeating the words of Jesus, or Jesus is speaking through the angel. The expression “ I come quickly” evi­dently is intended to encourage saints to keep “ the words of the prophecy of this book.” Of course, it cannot mean that he promised to come personally in a short time or soon from the time John received these revelations; for more than eighteen hundred years have passed and he has not come yet. If it means that he would come figuraRev_9:4 in blessings and punishments during the time covered by the symbols of the book, then he did come soon and the words are equivalent to ‘‘ shortly come to pass” in the preceding verse. In a sim­ilar way he did come to those who faithfully suffered during the time signified; for eRev_22:11 idual’ s death was a virtual corning of the Lord to him— it meant his sufferings would soon be over. If it refers to his actual coming at the judg­ment, then “ quickly” must be understood as God views time, not as men do. In a practical sense the encouragement would apply to each individual with the assurance that his efforts would not be very long in comparison with the length of his reward. We have here the statement that the symbols of this book are a prophecy. JOHN’ S Revelation 22:8-11 Revelation 22:8 ---And I John am he that heard and saw these things.— This is a plain declaration from John that he heard the reve­lations in the words and saw the symbols; he wrote what oc­curred or he misrepresented facts and that would destroy his veracity. When the angel had shown these things the apostle, after the ancient custom, fell at his feet thinking he should be worshiped. Revelation 22:9 ---See thou do it not.—The angel promptly forbade it and offered reasons for his refusal. He declared he was a “ fellow-servant” with John and other prophets. Angels, prophets of old, and the apostles were all moved by the same Spirit, and were therefore “ brethren” in Revelation 22:12-16 bors. JoRev_22:12 no more worship the angel than the angel worship John. More­over, the angel was a fellow servant with those who “ keep the words of this book”; he obeyed God in revealing the prophecies and they obey in ke2 Corinthians 5:10 em. Revelation 22:1310 ---Seal not up the words of the prophecy of this book.— The angel further instructed John not to seal up the words of this prophecy, the reasonCol_1:15-17 eing that “ the time is at hand.” That is, the time was near when the series of symbols would begin to be fulfilled, and the saints would need their instruction to aid them in successfully overcoming temptations. Regarding theRev_22:14 unders the opposite command was given, and John was told to seal them up. See notes on Revelation 9:4. The explanation there of what is meant by sealing up is that lie was not to write them. “ Seal not up” would then mean thai John was promptly to write them so the churches then in existence would have a knowledge of what they would receive for faithfulness amid trials. Revelation 22:11 ---He that is unrighteous, let him do unrighteousnessRev_2:11 The same iRev_22:15 ed for the filthy, and the opposite side for both characters is stated. This parRev_21:8 book is not dealing with the inability of either saint or sinner to change his state after reaching the judgment, but with warnings and commands that can be heeded during the time covered by the symbRev_22:16 hat period men can change, if they will; but will be lost, if they persist in sin. The only plausible pplication of these expressions seems to be this: with these prophecies and promises before him, if one cannot be influ­enced to serve God, then the truth will nRev_22:16 him and he will have to continue wicked still and be lost; for, God offers to save none against his will. Do not “cast your pearls before swine” is just as appropriate now as when uttered. Those desirous of being righteous can continue to do so. The word “ still” in the margin of the Revised Version is exchanged for yet more. Whatever either character determines to do, let him continue “ yet more”— the only course that vindicates the justice of God and makes man responsible for his deeds.THE OF JESUS Revelation 22:12-16 RRev_22:17-19 And my rRev_22:17 with me.—This verse is a repetition of verse 7 with assurance that each one will be rewarded ac­cording to his works. See notes on verse 7. On being judged according to works compare 2 Corinthians 5:10. Revelation 22:13 ---I am the Alpha and the Omega.—The text explains these words as first and last, beginning and end. Christ was with the Father in the creation (Colossians 1:15-17), has been in the plan of salvation, and will be at the judgment, and in the new Jeru­saleRev_21:9 wonderfully encouraging to know we have one with such power to make us promises of rewards; he will make no mistakes. Revelation 22:14 ---Blessed are they that wash their robes.—The promise made to such is that they may have the right to the tree of life, and may enter through the gate2 Peter 1:11 he city. Adam because of disobedience was denied this right; through ChriRev_22:18 obedience may come to it. Washing robes means to be pardoned through the merits of Jesus' blood. Other texts show that the blessings of the eternal city depend upon faithful­ness unto death. (Revelation 2:11.) Revelation 22:15 ---Without are the dogs.—This verse contains substantially the same thought as Revelation 21:8. To the Jews the dog waDeu_4:2 clGal_1:6-9 l and was a fit emblem of the abominable characters here named. “ Without” means that such persons will not be allowed admittance to the heavenly city. Revelation 22:16 ---I Jesus have sent mine angel.—In these words Jesus directly confirms the testimony of the angel as being his own. His words were sent to churches then existRev_22:19 even named — but are intended for all others in like conditions or subject to the same sins. Revelation 22:16 ---I am the root and the offspring of David.—Being a descend­ant of David, he was what the prophecies demanded he should be; without this lineage he could not have occupied the throne of authority. This fact was mentioned in the first chapter of the New Testament and confirmed by Jesus here in the last chaRev_22:20-21 offspriRev_22:20 id, he now rules at the right hand of God; at the judgment he will be sitting on the same throne; in eternity he will still be in association with the Father. (Verse 2.) AN AND A WARNING Revelation 22:17-19 Revelation 22:17 ---And the Spirit and the bride say, Come.—The invitation is to come to Christ, and is based upon his right to our devo­tion and service. This right rests upon his character as Creator and the legal Ruler in the “ tabernacle of David.” The Holy Spirit entreats us to come by the teachings of the apostles and prophets. These contain the motives of mercy and rewards, as found in this book and other parts of the sacred record. The church, which is the wife (Revelation 21:9), invites by preaching the word and proper Christian living. Those that hear (heed) are author­ized to sRev_22:21 Those who desire and are willing may take the water of life freely— that is, can have an abundant “ entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:11.) With such invitations no earnest and honest soul need be lost. Revelation 22:18 ---If any man shall add unto them, God shall add unto him the plagues which are written in this book.—This is probably the language of John himself. He warns of the disasters that will come upon those who tamper with the divine record of this book. The same principle applies to all God’ s laws at whatever time they are in force. (Deuteronomy 4:2; Galatians 1:6-9.) John, however, is here speaking of Revelation; the expression this book is sufficient proof. Being a prophetic book with the fulfillment of its symboRev_22:1-2 ure when John wrote, there would be more temptations to change its words to fit supposed fulfillments. The desire to add other predictions would need to be curbed. Revelation 22:19 ---The opposite danger—leaving out what might seem to con­flict with views already taken— would also be wrong. Those rejecting any part of the book would lose their inheritance in the heavenly city. This will condemn not only actuaRev_22:2 tion of the book, but also its perversion through teaching to support a false theory. No book should be studied with more caution or care. A FINAL PROMISE AND Rev_22:20-21 Rev 22:20 ---He who testifieth these things saith, Yea.—Regardless of how or by whom these things were made known to John, Jesus was the real source of the revelation. He here places the stamp of approval upon them by saying “ Yea”— that is, they are true. On the promise “ I come quickly’ ' see note on verse 7. As already noted, Jesus could not have meant that he would come soon after talking to John, for centuries have passed since then and he has not come yet. To God it may be “ quickly,” but to us the point of importance is the element of certainty that the promise carries, regardless of its actual time. To these words John replied: “ Come, Lord Jesus.” The meaning is this: “ Come, Lord, in your own time and for the purpose in view.” Truly a pious wish that should fulfill every contrite heart. Revelation 22:21 ---The usual benediction closes this book, and with it ends God’ s written revelation to men. This study of Revelation has been pursued with both pleasure and profit to the author. It is hoped that the results of his labors may prove helpful to the readers. With a prayer for the “ grace of the Lord Jesus” to rest upon these comments upon the sublime symbols of man’ s duty and destiny, this book is sub­mitted to the candid consideration of “ honest and good hearts.” Revelation Chapter XXII by B.W. Johnson The New Jerusalem (Continued): Epilogue Summary—The River of the Water of Life. The Revelation 22:3-5 fe. The Divine Light of the City. Its Heavenly Purity. The Lord's Promise to Come. The Church Says Come. The Curse Upon Those Who Add to or Take from this Book.Revelation 22:1-2. And he shewed me a pure river of water of life. A symbol of the eternal life flowing from the Son of God as a fountain, which has been bestowed upon all who dwell in the heavenly city. Bright as crystal. Radiant with glory. The shining light which comes from the river shows the glory of the heavenly life. Proceeding. The fountain of this life is the throne of God and it has been bestoRev_22:4 he Son. Revelation 22:2. In the midst Matthew 5:8 street of it. In the Revision this is attached to the preceding verse. It is the river of life that runs in the street. On each side of the river, watered by it, stands Revelation 22:5 of life... yielding its fruit every month. The thought is that it is always fruitful, not limited to certain seasons of fruit bearing. The leaves of the tree were for the healing, etc. We are not to conclude that there were diseases to be healed, but that in the city were the meansRev_22:6-7 ished disease and death. The student cannot fail to trace the correspondence with the home of the sinless race in Eden. There was there “ a river that went out oRev_22:7 o water the garden.” Here there is a river, “ bright as crystal, proceeding out of the throne of God and of the Lamb.” There was a tree of life in Paradise. In the New Jerusalem, on either side of the river stands the tree of life bearing twelve manner of fruits, or rather fruit twelve times a year, every month. The river and the tree are symbols of the life bestowed by the grace of God. The river flRev_22:8-9 he throne of God and the Lamb; from the fountain whence life and immortality come. The tree Revelation 19:10 s fruit at all times, so that the supply never fails. Everything about the tree is healthful. Even the leaves are for the healing of the nations. There is a book, a river and a tree of life. Christ is the life, and all refer in some way to Christ. TreRev_22:10-12 s presented most attractive features in an oriental city, and are beautiful emblems of the full supplies of life, grace and bliss that shall pervade the heavenly city. Revelation 22:3-5. And there shaRev_22:11 more curse. The curse came upon those in Paradise on account of their sins. There shall be no more curse, for no sin shall ever enter the New Jerusalem. Every curse that has ever blighted the life of man, must be ascribed to sin. Not a throe of pain has ever been felt by the human body, not a pang has ever pierced the human heart, or a shadow of sorrow passed over the human spirit, which wRev_22:12 e, either directly or indirectly, to transgression. As sin can never pass the gates of the Celestial City, there will be no moreRev_22:13-162:4. They shall see his face. See MatRev_1:8 hey shall enjoy the visible presence of the Lamb. His name sRev_22:14 n their foreheads. Written by God's finger. It shall always be seen and known that they are his. Revelation 22:5. And there shall be no night there. The city is a city of light lighted by the divine presence, but the meaning goeRev_22:15 this. The soul shall have no nights of sorrow there. They shall reign forever and ever. They shall be Christ's assistants in the rule of the glorified earth. Revelation 22:6-7. These sayings are faithful and true. The Visions of Revelation have now ended. What remains is intended to emphasize the “ sayings” of the preceding chapters. RRev_22:16 Behold, I come quickly. These words are repeated in verses 12 and 20. It is the coming of ChrRev_1:1 t is meant. It may be that the reference is to his coming to work out “ the things which must shortly be done,” or he may refer to his final coming, which was not fRev_5:5 aRev_22:17-20 the divine measure. Blessed is he that keepeth the sayings. Such an one will be found faithful when the Lord comes. Revelation 22:8-9. I fell down to worship before the feet of the angel. See on these two verses the notes on Revelation 19:10. There John attempts to worship the angel and is prevented. Among the idolatrous tendencies that early showed themselves in the church was angel worship. This not only rebukes it, but the worship of any being, earthly or heavenly, who is not divine. Revelation 22:10-12. Seal not the sayings of the prophecy of this book. To seal them would mean to conceal them and store them away. But they are not to be hidden. The time had come for the fulfillment to begin. Revelation 22:11. He that is unjust, let him be unjust still. This is not a command, but a warning. He that is fixed in iRev_22:18 and unrighteousness, let him go on. ThDeu_4:2 e judgDeu_12:32 ealed in the preceding visions show that he shall reap that he has sown. But the holy and true, let them be encouraged to press on; they hRev_22:19 reward. The reason that the saints may be sure of this is next given. Revelation 22:12. Behold, I come quickly, and my reward is with me. Then the unjust and the holy shall each be rewarded accoRev_22:20 his works. Revelation 22:13-16. I am Alpha and Omega. See notes on Revelation 1:8. The three titles given here have a similar signification. Revelation 22:14 Revelation 22:21 are they that wash their robes. See the Revision. Those who have their robes washed are those whose sins are forgiven, and who obey Christ. These have the right to enter the city, for no sinner can enter there. Revelation 22:15. Without are dogs. In an oriental city the dogs, an unclean animal, are seen in great numbers in the streets, and are a disagreeable feature. These are taken to represent one type of sinners. Others with different characteristics are also given. All are without. None of them ever pass through the portals of the New Jerusalem. Revelation 22:16. I Jesus. The Lord is still Jesus, that is the Savior. Have sent mine angel to testify. See Revelation 1:1. Here at the close where the Lord speaks in personal communication to John, he speaks of himself by the name Jesus. I am the root and the offspring of David. See Revelation 5:5. Revelation 22:17-20. And the Spirit and the bride say, Come. Twice (verses 7 and 12) the Lord has said, “ I come quickly.” In verse 20 John repeats that the Lord saith, “ Surely I come quickly.” The subject of these verses is the coming of the Lord. The Bridegroom has promised to come, and in verse 17 the Bride responds to the promise of the Bridegroom by inviting him to come. The church, filled with the Spirit, stands with hands extended, “ loving his appearance,” inGenesis 3 e coming, and eager for the coming of the Lord. Let him that heareth. Let all who have heard the gracious promise join in the invitation and say, “ Come.” Let him that is athirst come. Let all thirsty for the water of life come and partake of it freely. Whosoever will. To will to come is the essential thing in order to coming to Christ. Revelation 22:18. If any man add to these things. See Deuteronomy 4:2, and Deuteronomy 12:32. The whole spirit of the Scripture is against adding to or taking from the Lord's words. This is a warning against spurious revelations. Revelation 22:19. If any man take from. This could be done by denying, or explaining away the words of prophecy. To do either is a deadly sin. Indeed, to tamper with the Divine word in any way is sinful. Revelation 22:20. He which testifieth. It is John who now speaks and exults that the Lord has promised soon to come. He adds his prayer for the coming. Revelation 22:21. The grace of our Lord. The usual apostolical benediction. Verse 1 Revelation Chapter Twenty-Two "The vision in this last chapter of Revelation is directly continuous with what has preceded."[1] There are many things in this glorious vision which lie beyond our total comprehension; but so it was with the ancient prophecies of the Old Testament. What could have been more incomprehensible than the prophecies that a holy virgin would conceive and bear a son, that a man should die and not see corruption in the grave, or that one despised and rejected by man should be established forever upon the throne of David? "Yet the pious Jew preserved his faith amidst all these wonderful, and in appearance, contradictory intimations."[2] Just so, Christians should receive the great prophecies of the New Testament in the fullest confidence that, despite having no accurate knowledge of how these things shall all be fulfilled, they shall nevertheless come to pass exactly as God has said. The ultimate triumph of Christianity over all the corruptions of earth is the will of God; and nothing can stand in the way of that. In this chapter, for the first time, "The imagery of the paradise of Eden, linking the end of history with its beginning, appears."[3] John took the motif of the Fall in Genesis 3 and described the complete reversal of it to convey the ultimate glory of man in Christ Jesus."[4]Those scholars are wrong who connect the imagery Revelation 22:1 glorious chapters with pagan myths, folklore, apocryphal writings, and the literature of classical paganism. The apoJoh_4:10 Christ knew nothing of such things. It is John 7:37-38 that certain vestiges of ancient truth handed down through Adam's posterity in a garbled, distorted, and perverted condition might indeed have been preserved and referred to in pagan myths of folklore; "But our apocalyptist and the Old Testament writers from whom his imagery is taken are without doubt unconscious of such primitive connections, if they exist."[5] Even the Old Testament prophecies which seem to be reflected in much of the terminology of Revelation must not be thought of as determining John's meaning here. Those interpreters who take the obvious reference of certain Old Testament prophecies to the literal Jerusalem as proof that the visions in Revelation must also be applied to literal Jerusalem have missed the point altogether. These final chapters do not refer to a return of Jews to Jerusalem (literally). "That interpretation is far-fetched and is not borne out in the scriptures."[6] Many have simply overlooked the truth that John did not receive this vision from a study of the Old Testament, nor from pagan or secular literature. The vision came from God through Jesus Christ to the apostle John. "He (the apostle), not the Old Testament prophets, determined what the content and meaning of his words should be."[7][1] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 286. [2] Floyd Myers, Difficult Passages in Revelation Examined (Pekin, Indiana: Floyd Myers, 1960), p. 170. [3] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 330. [4] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), p. 109. [5] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 764. [6] Joseph M. Gettys, How to Study Revelation (Philadelphia: John Knox Press, 1955), p. 111. [7] Ibid., p. 112. And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and Revelation 21:21 mb, (Revelation 22:1) River ... water of life ... This metaphor was used by Jesus himself in his conversation with the woman of Samaria (John 4:10), and in his reference to "living water" (John 7:37-38). This is in no sense a literal river. Ponce de Leon's search for "the fountain of youth" was a wild goose chase; he did not find it, nor will it be in heaven, literally. However, the reality symbolized by it will be there. Therefore, all of the arguments about where, precisely, this river is located in the city of God are unnecessary. The point is that eternal life will belong to those who enter it. Proceeding out of the throne ... This is the throne of God and of the Lamb, so Beasley-Murray is right in saying, "The river flows fEze_47:12 t."[8] However, he is wrong in the view that "Christ took the place of the temple."[9] Just the opposite is true: secular Israel had permitted the temple to take the place of Christ who is the true temple. The throne of God and of the Lamb ... In the fact of the eternal throne of God being here identified also as the throne of the Lamb is also the inherent truth that, "The kingdom in which Christ now reigns may be called also the kingdom of God."[10] There are not two kingdoms any more than there are two thrones. [8] G. R. Beasley-Murray, op. cit., p. 331 [9] Ibid. [10] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 307. Verse 2 in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.In the midst of the street ... "This may be taken, not as the end of the first sentence, but as the beginning of the second."[11] As a matter of fact, the phrase may be applied: (1) to the river of life; (2) the throne of God; or (3) the tree of life. It does not make the slightest difference which view is taken. No literal description of heaven is here intended. These are symbols, not literal thrones, rivers, streets, and trees. Note too that "street" is not a reference to one street but to all streets. See comment under Revelation 21:21. The tree of life ... This is not one tree, but stands either for many trees of one variety, or even many varieties of trees.[12] "The tree of life is apparently used collectively to include a number of trees."[13] "Tree seems intended to be understood generically of that whole class of trees."[14] We still use this idiom, for example, when we remark that, "The date palm grows in southern California." Lenski correctly observed that all these terms: avenue, river, and wood (tree) are comprehensive and collective."[15]Genesis 3:17 does it mean? The tree of life has the same inherent meaning as the "river of life." Those who have access to it will enjoy all the rights, blessings, and privileges of eternal life. The words of Eze 47:12 are used here almost verbatim. The account in Genesis shows that Adam and Eve's expulsiJoh_1:1-14 eJoh_14:1-10 tJoh_5:17 ccess to the tree of life; but in heaven redeemed mankind shall have this privilege restored. Could this be some literal tree with visible fruit? We believe it to be a beautiful symbol of a far greater reality. Bearing twelve manner of fruits ... every month ... This should take care of any notion that this is a literal tree. Leaves ... for the healing of the nations ... Here, too, literalism is impossible. "Healing, of course, implies disease;" but, "That will be one of the things that will be unknown in heaven."[16]As throughout the vision, John uses present terminology to describe future conditions. In a spiritual sense, the leaves of the tree of life, in this present age, are the healing of the nations. The realities of the word of God always bless and honor the peoples who receive and obey it. What our world needs now is to catch a new vision of the realities of the Christian gospel; and, if it should happen, "the leaves of the tree of life" would indeed be the healing of the nations. [11] William Barclay, The Revelation of John (Philadelphia:Revelation 13:17 ter Press, 1976), p. 221. [12] John Wesley, Notes on the New Testament (London: Epworth Press, n.d.), in loco. [13] Martin Rist, The Interpreter's Bible, Vol. XI1 (New York-Nashville: Abingdon Press, 1957), p. 542. [14] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 545. [15] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 650. [16] John T. Hinds, op. cit., p. 308. Verse 3 And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him;And there shall be no curse any more ... "This is an allusion to the curse pronounced upon the Ground because of the sin of Adam (Genesis 3:17)."[17] In the final city of God, such curses can never come. And the throne of God and of the Lamb shall be there ... The oneness of the Father and the Son are dramatically and forcefully stated in the visions of Revelation, no less than in the dogmatic propositions of the Fourth Gospel. See John 1:1-14 John 14:1-10 John 5:17 ff. And his servantsRev_22:3 erve him ... Heaven is never depicted as a place of leisure or idleness, but always as a place of activity. Even the angels which Jacob saw on the ladder reaching to heaven were "ascending and descending" upon it. ENDNOTE: [17] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: The Cogdill Foundation, 1954), p. 352. Verse 4 and they shall see his face; and his name shall be on their foreheads.And they shall see his face ... This is a privilege that man has never had, not even the saints of the Old Testament; but the final joys of the redeemed shall surpass all the joys of the Old Covenant. And his name shall be on their foreheads ... God's "mark" will be upon his children eternally; and this must be understood in the sense of their bearing a spiritual likeness to Christ and God. "The supreme felicity (of the saints) is revealed in the immediate presence with God and the Lamb."[18] Just as, "The worshippers of the beast had his mark upon their foreheads, thus bearing the moral and spiritual image of their master (Revelation 13:17),"[19] just so, God's children entering heaven shall bear a spiritual and moral likeness of God and of the Lamb. [18] Isbon T. Beckwith, op. cit., p. 766. [19] J. W. Roberts, The Revelation of John (Austin, R. B. Sweet Company, 1974), p. 194. Verse 5 And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light; and they shall reign for ever and ever.And there shall be night no more ... All of the dread and fear of the darkness which have dogged the steps of humanity through the ages shall disappear in the light and bliss of heaven. "The saved will need no sun nor lamp, because of the light of the divine glory with them."[20]And they shall reign for ever and ever ... "It is not said that they shall reign over anyone."[21] The millennial notion of the saints reigning over people is carnal, secular, and unRev_22:6-21 he reigning will be over themselves in perfect control of all their abilities and powers in the true service of God in whatever activity God may assign to them, exactly the same kind of reigning they are doing now. When takenRev_22:6-15 tatement in Revelation 22:3 thRev_22:16-19 vants shall serve him,Revelation 22:20 lear enough that, "Paradise iRev_22:21 y the absence of evil but the privilege of serving God in his presence forever."[22] It is a false view that looks upon heaven as a place of idleness and inactivity, as some have imagined: I go where the loud Hallelujah's are ringing, But I shall not takeRev_1:1 n the singing. Then weep not for me, friends, if death do us sever, For I'm going to do nothing forever and ever.[23]Maybe such a view has comfort in it for people who are oppressed and overworked, but it is nevertheless a false view. This verse concludes the vision of the new Jerusalem, the Paradise of the redeemed. The wonders and glories of it surpass all imagination and leave the mind numb in the contemplation of it. Let us leave it here in all its glory; for there are times when silence is better than speech, when worship and wonder should supplant the words of men. Here is the final glory.[24][20] Isbon T. Beckwith, op. cit., p. 767. [21] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 257. [22] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 123. [23] Donald W. Richardson, The Revelation of Jesus Christ (New York: Pillar Books, 1964), p. 140. [24] Charles M. Laymond, The Book of Revelation (New York-Nashville: Abingdon Press, 1960), p. Revelation 206 And he said unto me, These words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angel to show unto his servants the things which must shortly come to pass.These words are faithful and true .... Apparently, an angel is the speaker here, but Christ is behind all that he said. "This whole book is represented by John as the Revelation of Jesus Christ, through the angel."[25] The divine authority of the entire Revelation is affirmed. "The primary purpose of this epilogue (Revelation 22:6-21) is to affirm the authority of John's book.[26] The meaning of this whole verse is: "The words of the Christian prophets do not speak their own minds, but God's."[27] Lenski's outline of this epilogue is: God's attestation (Revelation 22:6-15). Jesus' attestation (Revelation 22:16-19). John is dismissed (Revelation 22:20). John's farewell greeting (Revelation 22:21).[28]We acutely need this divine attestation, for the most glaring error inRev_20:5 the books one reads on this prophecy is that of making the "source" of these visions to be everything or anything except what it is; namely, a revelation from God (Revelation 1:1). As far as this writer is concerned, if people do not believe that God authored this book, they could spare themselves the trouble of studying it, much more the labor of writing their comments on it. "The angel" here does not say that God commissioned "me," his angel, but that, "God commissioned his angel." "Angel is used here generically to designate whatever angel acted at any time in the vision."[29] Thus the angel here speaks for God himself. The God of the spirits of the prophets ... The "prophets" here are those of both the Old and the New Testaments; God spoke through all of them. This is the message of God's deputy angel in this passage. To show the things that must shortly come to pass ... As Wesley put it, "which will begin to be performed immediately."[30] "The adverb shortly modifies the verb come to pass, telling how it is to occur, suddenly."[31] The false idea that John expected all of the things in this prophecy to appear within a few years should be rejected. The present dispensation was described as "a thousand years" in Revelation 20; and that proves that our prophecy takes a long view of the ages; and yet many of the things in it were in the process of happening at the very time it was written. [25] G. R. Beasley-Murray, op. cit., p. 334. [26] George Eldon Ladd, op. cit., p. 289. [27] J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937), p. 1092. [28] R. C. H. Lenski, op. cit., p. 655. [29] Ibid., p. 657. [30] John Wesley, op. cit., in loco. [31] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 288. Verse 7 And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.And behold, I come quickly ... "It is no longer possible to believe that John had a naive attitude toward this promise."[32] He did not believe that all things in Revelation would come to pass in his generation. If so, how could he have envisioned 1,000 years before the final judgment (Revelation 20:5)? It is not John who is mixed up on this but some of the interpreters. Quickly ... can mean "soon"; but it may also mean "suddenly" or "unexpectedly"; and, "The ambiguity is no doubt purposeful in order to provide for all generations a spiritual and moral tension of expectancy and perspective."[33] No Christian should live in any other way than in a consciousness that the Lord may come at any time. It is irreligious to ask, Who is the speaker here? Angels are the envoys and mouthpieces of God here, as in the Old Testament, and therefore entitled to speak either in their own name or that of the Lord.[34] The words, "I am coming" show that Jesus is being quoted.[35]Blessed is he that keepeth the words of the prophecy of this book ... "In principle, this applies to all of Rev 19:10 k (the Bible)."[36] The book of Revelation, however, is primarily in view. Before leaving this verse, we wish to emphasize that, "In the Christian doctrine of the last things, the imminence of the end is moral rather than chronological."[37] Each successive Christian generation, for anything that is known to the contrary, could be the last generation. "In that sense, the time is always near."[38] The achievement of this state of expectancy and uncertainty was evidently God's design in the language chosen, not only here, but throughout the whole New Testament. "I come quickly" need not mean "I come soon," though that meaning is possible. The expression may also mean, "I come suddenly."[39]Since some nineteen centuries have already passed since these words were written, we know that the second meaning cited here is Revelation 19:10 ct one. [32] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 283. [33] George Eldon LaddRev_19:10., p. 290. [34] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967). p. 488. [35] R. C. H. Lenski, op. cit., p. 659. [36] James D. Strauss, op. cit., p. 288. [37] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 665. [38] Ibid. [39] Edward A. McDowell, The Meaning and Message of Revelation (Nashville: Broadman Press, 1951), p. 218. Verse 8 And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel that showed me these things.And I John ... Who is this John who writes with such assurance and authority? It is foolish to raise such a question, because there is but one John. Instinctively the Christian heart turns to the blessed apostle, that disciple whom the Lord loved.[40] As Hilgenfield remarked: An unknown John whose name has disappeared from history, leaving hardly any trace behind it, can scarcely have given commands in the name of Christ and of the Spirit to the seven churches.[41]I fell down to worship before the feet of the angel ... Notice the startling difference between this passage and that of Rev 19:10. There, John fell down to worship the angel; here he fell down to "worship God" in the presence of the angel. One may only be astounded at the scholarly blindness to this astounding difference in the two incidents. It is not recorded here that John fell down to "worship the angel"; therefore, it must be concluded that John intended to "worship God" before the feet of the angel. Otherwise, we would have to suppose that John deliberately disobeyed the prohibition mentioned on the first occasion. John did not merely forget what he had been commanded. No! this was something different. In this event, he was directing the worship to God, but doing so "before the feet of the angel." We deplore the fact that all of the writers whose works we have examined missed this completely. Note: John repeats the curious incident of Rev 19:10.[42] This is the same incident which is here related again.[43] John failed to learn his lesson from the heavenly messenger in Revelation 19:10.[44] This is a duplication.[45] John twice mistook an angel for the Lord Jesus Christ.[46] Either John would have removed this passage as a needless repetition, if he had had opportunity fully to revise his book, or he thought it necessary to give the same warning twice.[47]All such views do not even see the corral, much less the mule! The overwhelming importance of these two different episodes is that they show the utter sinfulness of bowing down in the presence of even the highest angel in order to worship God. The derivative teaching from this is that it is likewise sinful to bow down before a man, or before an image in order to worship God. The specious reasoning by which it is pretended that people bow down before images and religious prelates "to worship God" in so doing is dramatically refuted by this. The prompt action of God's angel in forbidding John to bow down before an angel while in the act of "worshipping God" also forbids the notion that one may bow down before men or images (both of which are far less than an angel) while in the act of worshipping God. "A Christian should assume no prostrating position"[48] before any being, or any thing, in such a manner as to suggest worship. People should worship God only through Christ; but more, they must not assume any kind of position that could suggest worship of any other being, or object. The failure to discern this truth was the basis for the justification of idol worship by the ancient pagans themselves. Robert H. Charles, Archdeacon of Westminster, said: "The golden calves in Dan, Bethel, and Samaria were treated as outward symbols of deity, and not as deity itself."[49] Most significantly, this is exactly the line of reasoning followed by those who seek to justify the consecration and use of sacred images in the worship of Jesus Christ today. These marvelous passages (both of them) show that it is not merely the worship of an angel (or a man, or an image) that is proscribed and forbid2 Timothy 4:8 Christians, it is the bowing down before them that is also sinful, even though the purpose might be alleged as being to worship God in such a position. What a tragedy that so much of current scholarship seems totally blind to this truth. In the light of this blindness, one may wonder if a move to consecrate sacred images in many Protestant churches today would be resisted. [40] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 444. [41] Hilgenfield as quoted by Walter Scott, op. cit., p. 444. [42] G. B. Caird, op. cit., p. 283. [43] John Wesley, op. cit., in loco. [44] James D. Strauss, op. cit., p. 289. [45] Martin Rist, op. cit., p. 545. [46] R. C. H. Lenski, op. cit., p. 661. [47] William Barclay, op. cit., p. 224. [48] Watchman Nee, "Come, Lord Jesus" (New York: Christian Fellowship Publishers, 1976), p. 252. [49] Luke 16:31 Charles, The Decalogue (Edinburgh: T. and T. Clark, 1923). p. 54. Verse 9 And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them that keep the words of this book: worship God.See thou do it not ... worship God ... No matter how John intended it, his bowing down before the angel was sinful, and was in itself an action that was contrary to the heavenly edict, "Worship God." Verse 10 And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand.Seal not up the words of the prophecy of this book ... "The contents of John's prophecy have a twofold perspective.[50] "Some of the events foretold are to occur many centuries in the future";[51] but parts of Revelation deal with events that confront John's generation. The savage sea-beast is about to turn upon the helpless Christians. In a Roman courtroom, at the headsman's block, or in the brutal arena, the saints are about to be called upon to face their own Calvary; and the courage to face such a trial would be immeasurably aided by the knowledge of the final victory which in God's good time would crown the efforts of the faithful. This was what sent Paul himself to the block shouting the immortal words of 2 Timothy 4:8. For the time is at hand ... "The impending coming here is not the parousia, but the beginning of the persecutions."[52][50] George Eldon Ladd, op. cit., p. 291. [51] G. B. Caird, op. cit., p. 2Rev 22:7 J. W. Roberts, op. cit., p. 198. Verse 11 He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.He that is unrighteous, let him do unrighteousness still ... Apparently, John recognized that this prophecy would complete the New Testament, providing the finality of God's revelation to man. That having been completed, "No greater power could be brought to bear upon them before He comes again.[53] This thought is that of Christ himself who said that one rising from the dead would not be any more convincing than the Scriptures (Luke 16:31). Therefore, for those who will not heed the holy Scriptures, let them go on in their wickedness. "This is a plain call for the reader to put his life in order while there is still opportunity for change."[54] Many writers quote Swete in t2 Timothy 2:4 text. He said, "There will come a time when change will be impossible, when no further opportunity will be given for repentance on the one hand, or apostasy on the other."[55] However, it is probably the judicial hardening of willful and habitual sinners that best answers to what is here meant. As others have expressed it: John is saying that there will be no opportunity for last-minute repentance.[56] Do not hinder the man who has completely hardened himself in his wickedness.[57] This is a clear refutation of the doctrine of purgatory and second chance-ism.[58] A man can so long refuse the way of Christ that in the end he cannot take it. That is the sin against the Holy Spirit.[59][53] J. R. Dummelow, op. cit., p. 1091. [54] G. B. Caird, op. cit., p. 284. [55] H. B. Swete, The Apocalypse of St. John (London: Macmillan, 1917), p. 305. [56] Leon Morris, op. cit., p. 259. [57] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), Revelation 1:8 Revelation 1:10-11DRev_21:5-6 Revelation 22:13 p. 291. [59] William Barclay, op. cit., p. 225. Verse 12 Behold, I come quickly; and my reward is with me, to render to each man according as his work is.Behold, I come quickly For discussion of this, see under Revelation 22:7. And my reward is with me, to render to each man ... The coming of Christ in the New Testament is invariably associated with the final judgment of the good and bad alike, the good to receive eternal life, and the wicked to receive the second death. In this verse, "The words take the first person and become the very words of Christ."[60] Although Roberts understood the "coming" here to be not the Second Coming, but his coming in the great ordeal the church was confronting, such views do not take into account the rewards and punishments clearly associated with it in the text. These indicate the Second Coming of Christ in glory to judge the living and the dead. Limiting this to the period of thJoh_8:58 utions coming upon the church whenCol_1:17 ote comes from the acceptance oJoh_1:1 row preterist system of interpreting this prophecy. ThHeb_13:8 who passed through that persecution did not receive their rewards then; at least Paul didn't (2 Timothy 2:4). The usual knee-jerk response to a verse such as this may be illustrated by, "John had no expectation that this age of human history would last even a generation, to say nothing of centuries."[61] Such a dictum flows out of a comprehensive misunderstanding of this whole prophecy, to say nothing of the entire New Testament. See the "Speedy Return of Christ," in my Commentary on 1Thessalonians, pp. 18-20. According as his work is ... That the final judgment will be related to the deeds of men is so clear and so often repeated in the John 12:48 ment that the interpretative denials of it are continuously refuted and checkmated. [60] J. W. Roberts, op. cit., p. 196. [61] Martin Rist, op. cit., p. 546. Verse 13 I am the Alpha and the Omega, the first and the last, the beginning and theHeb_12:2 am the Alpha and the Omega ... These are the first and last letters of the Greek alphabet used idiomatically to express comprehensive completeness. In this prophecy it is found in Revelation 1:8 Revelation 1:10-11 Revelation 21:5-6 Revelation 22:13. We agree with Barclay that, "There is more than one idea here. There is the idea of completeness, of eternity and of authority.[62] Actually, all three statements in this verse are parallel aspects of one great truth. CHRIST; THE ALPHA AND THE OMEGA"I am the Alpha and the Omega." This is one of the most intriguing things Christ ever said. Of course, the idiom of so using the first and last letters of the alphabet is perhaps as old as language itself. A similar use was made of the letters of the Hebrew alphabet, as when Abraham was said to have kept the law from Aleph to Tav; andPsalms 119 is written on the pattern of the same alphabet from Aleph to Tav. Colonial literature in America had the expression one still hears now and then, "From A to I1 Peter 4:17 Izzard, of course, being the old name for Z. I. Christ is the Alpha and the Omega with reference to his eternal existencJoh_5:27 id, "Before Abraham was, I AM" (John 8:58). Christ is "before all things" (Colossians 1:17), and was "in the beginning" (John 1:1 f). He is the same "yesterday, today, and for ever" (Hebrews 13:8). II. He is the Alpha and the Omega with reference to the atonement for man's sin. The sins of Abel, Abraham, Isaac, and Jacob, and of all the pre-Christian world, their sins, no less than ours, are forgiven only through the blood of Christ. He is the Alpha and the Omega concerning human redemption. III. He is the Alpha and the Omega with reference to the word of God. He was the first to declare fully God's word to people. In a very real sense, Jesus was God's first complete word to men. But if the word in Jesus is first, it is also the last. He revealed that, "The word that I speak, the same shall judge him (man) in the last day" (John 12:48). People shall never be through with the word of Christ; it shall confront them in the final judgment. IV. He is the Alpha and the Omega of the Christian faith. As the writer of Hebrews said, "He is the author and finisher of our faith (KJV)" (Hebrews 12:2). Regarding the personal redemption of Rev 1:3 an, Jesus is the all in all, the first and the lRev_14:13 Alpha and the Omega. V. He is the Alpha and the Omega as regards the resurrection of the dead. Paul wroteRev_16:15 ssians that Christ was the "firstborn from the dead," which does not mean tRev_19:9 was the first resurrection of a mortal, but that Christ was the first Revelation 10:6 ised from the dead upon whom death would have no further power. Lazarus aRev_22:7 s who were "raised" died again, but not so with Christ. He shall be the last in this regard, because it is his word that shall summon all the dead to the Revelation 22:14 gment. VI. He is the Alpha and the Omega in the New Testament. His name is in the first verse and in the last. His titles mark the opening words, and his blessing closes the sacred canon of the New Testament. VII. He is the Alpha and the Omega in the final judgment. The eternal judgment shall begin with the body of Christ (the church), as indicated by 1 Peter 4:17; and the final word of it shall be pronounced by the Son of God because the father hath committed judgment to the Son (John 5:27). Christ will be the Alpha and the Omega in the eternal judgment. ENDNOTE: [62] William Barclay, op. cit., p. 225. Verse 14 Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.Blessed are they that wash their robes, that they may have the right ... Some scholars still prefer the KJV rendRev_19:7 this as, "Blessed are they that do his commandments," which could well be correct. Recent generations of Bible translators are allergic to any mention of "doing" God's commandments. However, as regards this verse, it could not make the slightest difference. "Washing one's robes" and "doing his commandments" are synonymous terms. Either way, there's a lot of doing for the sinner who hopes to be saved. Oh no; he does not thereby earn or merit salvation; but there are nevertheless things to be "done" by the sinner before God will save him. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/zerrcbc/ Revelation 22:2. In the midst of the street of it means the street of the city, and the river of life flRev_22:2 n the center of the street. This description will give us no difficulty if we will think of the "divided highways" that grace our country in many places. Let us think of a river flowing from an inexhaustible fountain and proceeding on through a beautifuJoh_20:18 n each bank is a row of fruit trees that serve a double purpose, namely, furnish ornamentation for the crystal stream, and a source of food for those who are walking upon the section of the "divided highway" that one may be using. To clarify the description we think of it in this manner. First is a section of the street, next a row of trees, next the river, next another row of trees and then the other section of the street. Tree of life. This tree is promised to all who overcome the contests of life (Revelation 2:7). The phraseology is based on the tree of life that was in the garden of Eden. It will be well for us again to remember we are still in a book of symbols, where the Lord is giving us a picture of Heaven in as strong terms as our human mind can grasp. The tree is spoken of in the singular number because there was but one in the garden. But the varieties are not limited to one, because this tree is pictured in connection with spiritual things. Here we have another instance of the numeral that has been so prominent throughout this book. That is twelve which is a multiple of four (the four creatures), and the number each of the two organized systems of salvation that God has given the world. The special significance of the twelve here is to show the fruit-bearing season is continuous and perennial, but a different kind of fruit will be produced each month, so that no occasion will exist for longing after a change; there will be one coming each month. Many kinds of fruit trees not only produce fruit, but also their leaves have medicinal value in them. Thus we are told that the leaves of this tree have healing qualities. Not that any citizens will become sick, but it is on the same principle of wiping away all tears Revelation 21:4). The leaves of the tree will heal the people by keeping them in such a condition that sickness will be impossible. Comments by Foy E. WallaceVerse 2. (2) The tree of life--Revelation 22:2. The word tree in the text is in singular number, but it must of necessity be considered collectively for the verse reads: On either side of the riJer_8:22 there the tree of life. The phrase either side means each side, as in the crucifixion of Christ (John 20:18) with the thieves, "on either side one." It was evidently the collective use of the word tree, as it was of the street also of the great and grand city, described a streetway, or a passage system; otherwise there was a vision of traffic Ephesians 1:3 ion in the New Jerusalem! The tree of life was envi1 John 1:7 asJoh_2:1-25 the banks of the river of life--on either side of it--affording to all inhabitants the source of perpetual spiritual blessings. It is not uncommon for a species of tree peculiar to a certain geography to be described in the singular term, but referring to its collective growth. The balsam tree of Gilead was not one treEze_27:17 her a kind that flourished in Gilead. So the reference to the tree of life on each side of the river of Jer 8:22 Jeremiah 46:11 dJer_51:8 mit the picture to one tree, but rather to make known its kind--it was the tree of life, to be found only in the New Jerusalem. Its fruit was life-giving, and its balm was soul-healing. The concept adds to the force of these figures and enlarges the range of their truths. The tree of life was further described as bearing twelve manner of fruits and its yield was every month. The numeral twelve in its use in chapter twentyRev_22:3 applied to the apostles, which must also be true here, to symbolize that apostolic teaching, or doGen_3:17 was the allsufficient source of spiritual sustenance. The yielding of the fruit every month, or the whole twelve months of the year, indicated that there were no seasons in this fruit-bearing, no unyielding intervals--the spiritual supply was perrennial and perpetual. The spiritual vision was extended in the description: the leaves of the tree were for the healing of the nations. As there will be no imperfections in heaven, and consequently no need of healing there, here is another proof that this whole vision was the symbolic description of the church in the state of triumph and victory over the persecutions. The healing of the nations meant the source of salvation for all of every tongue or clime or race of man. The prophet Jeremiah used a similar figure (Jeremiah 8:22) in reference to Israel: "Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?" The substance of the vision was that in the New Jerusalem, the church of the Redeemer and of the redeemed, there was an all-provident tree which produced the fruit of all spiritual blessings (EpRev_22:3 and which was the remedy for every ill or want Ephesians 5:5 lsam tree that grew only in the choice land of Gilead, which produced the balm known as balsamodendron Gileadense, was the similar and appropriate symbol of spiritual healing in the message of the prophet Jeremiah to the nation of Israel. This balm was highly esteemed for its healing properties (Ezekiel 27:17), and was once an important article of merchaGal_3:13 ong the eastern people. The language of Jeremiah (Jeremiah 8:22 Jeremiah 46:11 Jeremiah 51:8) cannot be exceeded in eloquence and tenderness in the expression of disappointment that "the daughter of Zion," the chosen people of God, should remain spiritually wounded and diseased, when there was healing balm of unfailing remedy within their reach. There could have been no finer figure of divine grace than the leaves of the tree for the healing of the nations in the delineations of the New Jerusalem. Revelation 22:3. No more curse is an allusion to the curse pronounced upon the ground because of the sin of Adam (Genesis 3:17). Instead of a curse there will be endless blessings because not only will the tree of life be in the city (as it was in the garden), but God and the Lamb will themselves be there. Also all creatures who would tempt the righteous will have been consigned to their eternal place in the lake of fire. Servants shall serve him. It is sometimes asked if the saved are to be entirely free in that city, since it is spoken of as the place of rest for God's people. The word serve does not necessarily mean labor or toil. The word is from LATREUO and at this place Thayer's definition (the words in italics) is as follows: "To render religious service or homage, to worship." It certainlRev_1:6 be only unspeakable pleasure to engage in such employment as worshipping God in his immediate presence, when faithful discipRev_5:10 taken real happiness from their worship of Him while in the world. In the words of one of the old songs of the church, it will be a service in a time and place "Where congregations ne'er break up, and rest days have no end." Comments by Foy E. WallaceVerse 3.(3) The throne of God and of1 Peter 2:5 mb1 Peter 2:92:3.The divine rule of God and of Christ together in the "kingdRev_22:4 rist and God" (Ephesians 5:5) removed the penal judgment for sin from the inhabitants of the redeemed city--and there shall be no more curse--that is, no more of anything that was accursed, no accursed person or thing should have a place in the Holy City. The curse of sin was removed by Jesus Christ. The apostle declared that "Christ hath redeemed us from the curse of the law (Galatians 3:13), being made a curse for us; for it is written, Cursed is every one that hangeth on a tree." It was this death of ignominy on the cross, as declared in the following verRev_14:9 that brought "the blessing of Abraham . . . on the Gentiles through Jesus Christ; Revelation 22:4 might receive the promise of the Spirit through faith." In the Holy City Jerusalem there should be no more curse of sin to the redeemed inhabitants. There was also a dual meaning a1 Peter 3:12 to this symbol of the curse. In the perioRev_6:16 tribulation there had been the edict for the worship of the emperor in bowing to the Caesar-image, and all who refused submission were placed under the imperial curse. Having come out of the tribulation, the persecutors cast into the brimstone lake, the victors over oppressionPsa_31:16 bolized as delivered from the curse of the imperial edict. From this setting which remains always in the background of Revelation, and much of the time in the foreground, the progressive application was made to the spiritual state of the New Jerusalem church. In the environment of the new state the constituency of the ransomed city should not only pay homage of worship to Him who was on the throne, but should also do service--his servants shall serve him (verse 3). At the beginning of the Revelation (Revelation 1:6) John said that Jesus Christ hath made us kings and priests unto God and his Father in his church and kingdom here; and in Revelation 5:10 the Seer said that this kingly and priestly character of the saints redeemed from persecution is further indication that the descriRev_13:16-17 of the church, and not of heaven. It is full harmony with the general teaching of the New Testament that Christians are priests in the church now (1 Peter 2:5; 1Pe_2:Revelation 14:9-10 church therefore is "a holy priesthood." Revelation 22:4. Shall see his face is mentioned to indicate the great intimacy that will exist between God and tRev_15:2-3 es that have been redeemed by the blood of the Lamb. Persons spending some time in a city where many others are present, may be seen with pennants attached toRev_15:2 lothing for the purpose of identifiRev_22:4 In this celestial city the name will be on the person, on the most conspicuous pRev_22:5 t, the forehead. How different this is from the Revelation 21:25 of the members of the apostate church; they had the mark of the beast in their forehead (Revelation 14:9). Comments by Foy E. WallaceVerse 4.(4) The mark of recognition and approval--Revelation 22:4.The citizenry should see his face in the sense of having the recognition and approval of the One whom they served. The face of the Lord was said to be against them that do evil (1 Peter 3:12); and the wicked rulers of the nations (Revelation 6:16) implored the mountains and the rocks to fall upon them for a cover to hide them from the face of the One on the throne. But the righteous s1 Timothy 6:16 ace in acceptable and approved service rendered to him. "Make thy face to shine upon thy servant: save me for thy mercies sake' (Psalms 31:16); and, "Cause thy face to shine; and we shall be saved." To see the face of God meant to bask under the smile of his approval. It therefore deno1 Corinthians 15:25-26 and the favor of God. The receiving of his name in their foreheads--and his name shall be in their foreheads --was the mark of submission and subservience to Christ the Lamb in contrast with the mark of the beast in the hand or on the foreheads of the devotees of emperor-worship, so frequently mentioned in the previous chapters of this Revelation. The persecuting beast had "caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name" (Revelation 13:16-17); and, "If any man worship the beast and his Revelation 22:5 nd receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God" (Revelation 14:9-10); but the victors "over the beast, and over his image, and over his mark, and over the number of his name" were among the thRev_21:3 nding on the sea of glass (Revelation 15:2-3) singing "the song of Moses, the servant God, and the song of the Lamb; and it wa2 Corinthians 6:14-16 ng which had the name of the Father written iAct_26:18 oreheads" (Revelation 15:2). So the name in the foreheads of Rev 22:4 was the symbolic designation that they were the servants of God. Revelation 22:5. Shall be no night there. (See the comments at Revelation 21:25.) Need no candle neither light of the sun. This is one of the most significant symbols used in this series, because it includes the two extremes on the subject. A candle is an artEph_5:11-14 ht and the weakest that man has devised. The sun is God's own direct work and is the strongest light in all the natural creation. In saying that neither will be needed in the celestial city, John is giving us the greatest possible picture of the strength of the light that will radiate from the throne of God; although he was to be the lawgiver, Moses was a natural man. And 1 Timothy 6:16 says God is "dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." They shall reign for ever and ever. The word reign may raise a question in connection with the truth that even Jesus is said to reign only until death has been conquored (1 Corinthians 15:25-26). The explanation lies in the definitions of the original word. The Greek original is , which means "to reign," but in our passage Thayer explains it to mean "to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ's redeemed ones." Hence the word does not necessarily mean to rule as a king. It is a fDan_2:44 e term and denotes a situation where a certain condition prevails. It is like saying that "all difficulties were removed and peace again reigned." We have the blessed assurance from the apostle that the condition of such a reign will continue for ever and ever. Comments by Foy E. WallaceVerse 5.(5) The reigning saints--Revelation 22:5.In repetition of previous statements in the context, verse five is a rephrasing of the words repeated: And there shall be no night there; and they need no candle, neither light of the sun, for the LorMar_1:14-15 h them light. (See comments on Revelation 21:3). The use of the word night has applicaMat_4:17 the darkness of the whole heathen world, as so used in other epistles (2 Corinthians 6:14-16), in contrast with the truth of the gospel (Acts 26:18) sent to all dark nations concerning which Jesus said to Saul: "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in me." The same Saul, after becoming the apostle of Christ to the world of heathen darkness, exhorted the Gentile church (Ephesians 5:11-14) to "have no fellowship with the unfruiJoh_18:36 s of darkness (heathenism), but rather reprove them . . . it is a shame to even speak of those things which are done in secret . . . for whatsoever doth make manifest is light . . . wherefore he saith, Awake thou that sleepest, and arise from the dead (the state of darkness), and Christ shall give thee light." So the words of the Seer in verse five of this chapter--for the Lord God giveth them light--had specific reference to the absolute absence of any element of heathen darkness in the new and renovated state of the Holy City, the bride of the Lamb. The apocalypse proper endDan_7:13-14 s verse, as verse six was the beginning of the Seer's own concluding comments on the vision which he had received. The apocalyptic descriptions were all completed, and the terse finale of the grand and majestic pageant was clothed in the crowning declaration: AND THEY SHALL REIGN FOREVER AND EVER.The prophet Daniel foretold in the interpretation of king Nebuchadnezzar's dream (Daniel 2:44) that in the days of the Roman kings the God of heaven would "set up a kingdom which shall never be destroyed"; and he added in the words of the apocalypse that "it shall stand foreAct_1:8 he prophet envisioned in this interpretation the rise and fall of Babylonia, Media and Persia, and Macedonia or Grecia, and clearly indicated the reign of the Caesar's of the Roman empire as the fourth monarchy in the succession of kings. It was in the days of these kings, in fulfillment of Daniel's prophecy, that Jesus made the announcement (Mark 1:14-15) "the time is fulfilled, and the kingdom of God is at hand." In the record of Mat 4:17 it is stated that "from that time Jesus began to preach and to say: repent, for the kingdom of heaven is at hand. It was named the kingdom of God because "the God of heaven" set it up; but it was called the kingdom of heaven because of its spiritual character-- it was from heaven. The people of that day understood the meaning of the word kingdom; they had lived Colossians 1:13-14 her form of government from the Babylonians to the Romans; but Jesus distinguished his kinEph_5:5 om all others in origin and in nature when hHeb_12:22-28 he kingdom of heaven. Before Pontius Pilate (John 18:36) he declared: Now is my kingdom not from hence. The phrase from hence meanRev_1:9 here; it is here but it is not from here--because it is the kingdom of heaven, and therefore from heaven. And the word now, the first word of the sentence--now is my kingdom not from hence-- meant that it would be established then, at that time, for Jesus had announced that the time is fulfilled.References to the kingdom which Jesus Christ came to establish all point either forward or backward to the Day of Pentecost, of Acts the second chapter, as the time of its establishment. The prophecy of Dan 7:13-14 connected its beginning with the ascension of Christ to heaven when it was given him "dominion, and glory, and a kingdom": and in description of the same ascension scenes by the apostle of Hebrews (chapter 1:8) he declaMat_16:18-20 was done. The gospel of Mark (9:1) records the statement of Jesus2 Peter 1:11 me standing in his presence should not "taste of death" (would not die) until this kingdom had come "with power--they would be the livinHeb_12:28 es to its establishment. After his ascension, in conversation with his future apostles, he made the explanation to them (Acts 1:8) that the coming of the kingdom would accompany the descent of the Spirit and the power, and it is a matter of gospel record (Acts 2:1-47 :1-4) that the Spirit and the power were received on the Day of Pentecost. It follows therefore as an inescapable scriptural conclusion that the kingdom of God and Christ, otherwise designated the kingdom of heaven, came on that day of Acts the second chapter;; and that it was in fulfillment of the time prophecies of the Old Testament. After PentecosJoh_11:26 erences to the existence and presence of the kingdom pointed back to the second chapter of Acts, to the Day of Pentecost. The preaching of the kingdom was the subjJoh_14:3 epeated references in the book of Acts; and in the epistles to the churches the members were told that they had been Philippians 1:21-23 into it (Colossians 1:13-14); and that the church tRom_6:7-9 hey belonged is itself the Colossians 3:1-4 f Christ and of God (Ephesians 5:5); and that this kingdom had been received (Hebrews 12:22-28) simultaneously with the church, and that it is the church. Finally, the SHeb_11:13 velation made his signatory to the churches (Revelation 1:9) iPhp_3:20-21 : "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ." Therefore, when the apocalypse of John was composed the kingdom of Christ was a present existing thing, and John the apostle was in it with his companions in tribulation. The high note with which the apocalypse ended (chapter 22:5)--and they shall reign forever and ever--meant therefore-- in the light oRev_22:6 xtual and contextual teaching, and precept upon precept from other portions of the Old and the New scriptures--that the victorious saints reigned with Christ in the kingdom which would stand forever here, and forever and ever hereafter. Entrance into it here is entrance into the church. (Matthew 16:18-20); and there will be no exit from it for the faithful hereafter (2 Peter 1:11), for the eternal state is but an abundant entrance into an everlasting kingdom already received and possessed, which cannot be moved (Hebrews 12:28); and of which heaven will be the final and abundant fruition of its glorified realm. Here ended the vision of the New Jerusalem, the Bride of the Lamb, the church of Christ. The remainder of the chapter is in the character of a conclusion to the apocalyptic disclosures. The complete symbolic picture of the fortunes of the church, standing on the threshold of the tribulation, had passed before John's enraptured view, to the vindication of the cause for which they were soon to suffer. The ending of the vision demonstrated that the church cannot die, as the believer himself who lives in Jesus Christ never dies. (John 11:26) The New Testament concept of the believer's life in Christ minimizes death and magnifies the transition to where he is: "That whereRev_22:6-11 e ye may be also" (John 14:3) and, "for me to live is Christ (to preach), but to die is gain . . . and to be with Christ; which is far better." (Philippians 1:21-23) In this world death has no more dominion (Romans 6:7-9) over the risen believer (Colossians 3:1-4), whose affections have been set on the things above where Christ is enthroned with God; for he views this life asRev_1:1-5 mage and as a place of sojourning (Hebrews 11:13), knowing that his abiding citizenship is in heaven. (Philippians 3:20-21) The New Jerusalem was envisioned as the home of the sRev_1:8 but iRev_22:8 t in heaven--it descended out of heaven from God; it was descriptive of the new surroundings of the church with Judaism removed and heathenism overcome. The apocalypse completed, John proceeded to his concluding observations concerning things both retrospective and prospective which were related to this wonderful visional panorama Revelation 22:6. He said means the angel said it to John. Faithful and true. These words are virtually the same in their fundamental meaning, and either could properly be used in place of the other for general purposes. Technically they mean the words or sayings just delivered by the angel are worthy Revelation 1:1 g relied on because they are true. Of the holy prophets is referred to as an evidence that His sayings are worthy of being relied on, for the predictions that God enabled the in ophets to make were fulfilled in the proper time. For that reason tSent Revelation 22:7 l. here should be no doubt concerning the predictions that He has authorized his servants to make in the present book. This refers to the angel who has been with John from the beginning of his vision on the isle. Must shortly be done. The Englishman's Greek New Testament renders this phrase, "must come to pass soon." The word in question is a relative term, for even a number of centuries would be short when compared with the endlessness of what will come after the judgment day. However, since this period in the vision of John is at the near approach of the last day (as to the events predicted), the end is literally close at hand. Comments by Foy E. WallaceVerse 6. (1) The confirmation of the testimony of the angel --Revelation 22:6-11.Verse 6: These sayings are faithful and true: the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.This is the verification of the truth of the whole apocalypse by John after the vision was ended. Here the epilogue corresponded with the prologue. It was the reiteration and the re-affirmation of Rev 1:1-5. It corresponded to the introduction and reverted to the same theme. It was the claim of the authorship of the Revelation repeated in the expression I John in both Revelation 1:8 and Revelation 22:8. It was the seal of its being a revelation from God--John heard and saw these things. His epilogue was in verbal agreement with the prologue, and ends with the affirmation of direct communication with God and Jesus Christ. 1. These sayings are faithful and true. This unequivocal claim of integrity has parallel in the postulation of Hebrews 1:1-14:1-2, that the God who had spoken unto the fathers by the prophets had shown unto his servants these things by John, The same God who had inspired John and Revelation therefore possessed the same credentials of inspiration. 2. The things which must shortly be done. The verbal agreement with Revelation 1:1 here emphasized that the things revealed were of high importance and attention to them was imperative because of the shortness of time. It again supports the main thesis of this treatise that the events belonged to this period of time. Revelation 22:7. Quickly is from the same word as "shoMat_23:36 the preceding verse. Blessed means happy, denoting a condition entirely satisfactory. Keepeth is from TEREO and in the King James Version it is translated hold fast 1 time, keep 57, observe 4, preserve 2, reserve 8, watch 2. It is a word with many shades of meaning which must be determined in each place according to the connection- If it is used in relation to things a man is required to do, then it means he must understand and do them. If used only of things stated as truths, whether they are predRev_22:8 or otherwise, then the word means we are to believe them and keep them in respectful remembranRev_19:10 resent verse applies the word to the prophecy of this book, hence it has the meaning just described. However, it would imply some activities on the part of man, for among the things predicted is the judgment day on which men will be judged according to their deeds. Hence if a man believes and respects that prediction, he will not forget it but will fashion his life in such a way as to be adjudged worthy of everlasting life. This explains why the angel Revelation 19:10 e were blessed or happy who keepeth the sayings. Comments by Foy E. WallaceVerse 7.Verse 7: Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.Here again John reverted to the first chapter of the book in order to affirm the truth of what had there been said prior to the beginning of the vision. 1. Behold, I come quickly. At this point Jesus himselRev_19:10 speaking, as when these words were first uttered by him; but John was here quoting the words of JesuAct_10:25-26 previously been spoken. Here the person sent was speaking for the Sender. There are three keys words in the context: signify and shortly and quickly. These words were significant of the method of conveying the revelation through signs; and the time for the fulfillment was impending; and the coming of the Lord would be in relation to the events and concurrent with them. The three words together meant that everything relevant to the catastrophMat_2:2 alamities predicted and depicted were about to come to Revelation 22:9 rily I say unto you, all these things shall come upon this generation--Jesus in Matthew 23:36. 2. Blessed is he that keepeth the sayings of the prophecy of this book. But the book had not yet been written, yet its message was imperative and the reading of it to his servants was urgent. The fact that this somewhat ominous statement was made in the first chapter and repeated in the last chapter, thus before and after the vision was received, accentuates the immediacy of its contents. Why the urgency of this command if the events were so remote as the future theory represents? Revelation 22:8. These things refer to the vision of the celestial city and what the angel said about it. IRev_19:1010 John attempted to worship the angel but was prevented. Hence the things of our verse would have to apply to what had come before him since that time. The word worship is one of the terms in the Greek New Testament that have many shades of meaning, because it is from a dozen original words with about that many different definitions. Hence not every form or kind of worship would be condemned. The word as used in our verse and the following one, also in Revelation 19:10, means to prostrate oneself before another as a recognition of superiority in rank. Such an attitude is due only to God and his Son. Angels are not superior to men as to their personal merit nor even in authority. In the great sphere of service to God the angels are only some of Rev 19:10 nts. That is the reason that the angel assigned for his instructions to John in this place and also in Revelation 19:10 refused to be worshipped. And it is the same reason why Peter refused the worship from Cornelius in Acts 10:25-26 saying, "Stand up; I myself also am a man." This does not condemn the acts of homage that are paid to kings or other dignitaries as was the custom in old time and is yet in some countries. Those performances pertain to matters of social or legal standing, while the word under consideration in our passages has to do with authority in religion. For a complete analysis of this word according to the lexicon and concordance, see the comments at Matthew 2:2 in the first volume of the New Testament Commentary. Revelation 22:9. Many comments that would be suggested on this verse were made on the preceding one. There were two phases of devotion to God in which John and the angel were in the same class, namely, fellowservant and prophet. The first will apply to all of the Lord's disciples while the second pertains to their work in predicting future events. But neither of these services entitles a man to receive worship from another, so the angel told John to worship God. Comments by Foy E. WallaceVerse 8-9.Verses 8-9: And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.John had been previously commanded not to worship the angel, but God only. (Revelation 19:10) It is inconceivable that he would disobey the order by doing so here. It has been explained that John wRev_22:10 en in the identity of the angel in this instance, believing him to be Jesus. But there is no such intimation in the context. John's memory was not so short as to have forgotten, even under the overwhelming circumstances of an angel's appearance, the so recent prohibition against the worship of the angel. To the contrary, a reappearance of the angel would have reminded him of the previous command. The obviously correct view therefore is that John was here restating what had previously occurred for a necessary emphasis, just as he had quoted the words of Jesus in verse 7. In the restatement of what had Daniel 12:1-4 n the record of Rev 19:10, John added that the angel had said: I am thy fellowservant, and of thy brethen the prophets. This word of the angel links the apocalypse of John with those of the Old Testament, and as being of the same character, content and source; and of the same application as to their respective periods in their current history. A prophetic spiritual brotherhood had been displayed by the apocalypse, inspired by the same Spirit; even in the repeated use of the same words and phrases and the employment of the same symbols. The visions of the Old Testament prophets related to the judgments on Babylon and Egypt anDan_9:24 aeDan_12:4 veDan_12:9 om exile; and the visions of John in like manner pertained to the destruction of Jerusalem and the victory of the church over Judaism and heathenism. But the statement of the angel exalted John's inspired credentials and authority as the author of Revelation to that of the prophets oRev_10:4 d dispensation. The words of the angel further included them which keep the sayings of this book. This numbeRev_22:10 d all to whom John had addressed the letters and this apocalypse and who were exhorted to read, heed and keep the things written in it. The aDan_8:26 ssed himself as being among them all, therefore was not the object of their worshipRev_22:10 t that no man or angel is to be revered or worshiped: worship God. The Son of God said to Satan, the head of the diabolical realm who was commanding his worship: "It is written, thou shalt worship the Lord thy God, and him only shalt thou serve." Revelation 22:10. Seal is from , which Thayer defines at the passage, "keep in silence, keep secret." In the beginning of our study of this book, we were told that the future experiences of the church in its relations with the governments were unrevealed. That was indicated by a book (containing visions of the future) that was sealed, and it required the inspiration of Christ to rMar_1:15. At some time before the Christian Dispensation (we know not how long) God composed the subject matter that makes up the book of Revelation, but since the events were not toRom_13:12 lled "for many days" as Daniel was told (Daniel 12:1-4), He sealed them up in the book we are studyingRom_16:20 e time came to begin making them known He enabled the "Lion of the tribe of Judah" to break the seals. But at the point reached by us in the vision there is nothingPhp_4:5 ing on future develop-ments--the time is at hand1 Peter 4:7 there is no reason for sealing it up. Comments by Foy E. WallaceVerse 10. Verse 10: Seal not the sayings of the prophecy of this book: for the time is at hand.The metaphor of sealing in respect to visions denoted secrecy, or that which was not ready to be disclosed. The prophet Daniel was instructed to "shut up the words, and seal the book" (Daniel 9:24; Dan_2 Thessalonians 2:2 an_12:9) for the events prophesied were far distant and were not at hand nor shortly to come to pass; therefore the prophet was commanded to "seal up the vision"; and he was told that the words of it were "closed up and sealed till the time of the end." So it was with the vision of John in Revelation 10:4 --the things which were not intended for disclosure he was commanded to seal up and write them not.But in Revelation 22:10 the angel enjoined John to seal not the contents of this book; and the reason was stated--for the time is at hand. For comparison again, in Daniel 8:26, the prophet was directed to shut up the vision for it shall be many days; but in Revelation 22:10 John was ordered to seal not . . . for the time is at hand. The time had come for the public announcement of the things enfolded in the seals and the trumpets-therefore, let it be known. This is the obvious distinction iJas_4:7-8 nificance of theRev_22:11 ands in the phrases seal up and seal not up.The use of the phrase the time is at hand before the visions were introduced, and in exactly the same words following so closely the order to seal not up the sayings of the vision, certainly implied with necessary inference the immediate importance of the visions; and it undeniably has the same import of immediacy as the announcement of Jesus (Mark 1:15) that the kingdom of God is at hand. The uses of this phrase in several other passages bear the same meaning and are subject to the same application. The statement of Paul (Romans 13:12) that "the night is far spent, the day is at hand" must be considered with his further statement (Romans 16:20) that "the God of peace shall bruise Satan under your feet shortly, both of which declarations were the anticipations of the impending events. To the Philippians (Philippians 4:5) he said: The Lord is at hand; and Peter said (1 Peter 4:7) that "the end of all things is at hand"--that is, the end of the Jewish state and all things pertaining to it. To impart any other meaning to the phrase at hand in these passages, and apply them to the end of time, would amount to convicting the inspired apostles of contradictions and of teaching error on the second coming of the Lord, which was not at hand (2 Thessalonians 2:2)--for he did not so come, neither as yet has done so. And if at hand can be stretched to the end of time in these instances, it obliterates the meaning of the same expressions in reference to his kingdom. It adds up to one conclusion: the siege and destruction of Jerusalem, the demolition of the temple and termination of the Jewish theocracy, together with the end of the Jewish state with its attendant tribulations, were the impending ominous events before the New Testament churches and the object of many references in the epistles of the apostles. Admonishing the Jews of the Dispersion, James exhorted : "Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh." The Lord's second coming was not nigh--it did not occur; so it is evident that the apostle's monitory declaration referred to the imminent events envisioned in John's apocalypse. (James 4:7-8) Revelation 22:11. The preceding verse must be remembered in connection with this one in order to get the full meaning of the passage--it is very vital. We are arrived at the judgment day (in the vision) when the final and eternal lot of all intelligent creatures will be announced for good. After this there will never be any change either for better or worse with anyone. The unjust and filthy will always be so, and the righteous and holy likewise will remain so. That is why there will never be any sin committed in Heaven by angel or man after the judgment. Neither will there be any chance for reformation on the part of the creatures in the lake of fire. Comments by Foy E. WallaceVerse 11.Verse 11: He that is unjust, let him be unRev_22:12 l: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.These admonitions were coupled with the warnings that the 1 Corinthians 15:24-26 hand; and the events being so near, so shortly to come to pass, no change in the characters of the wicked devotees of the imperial beast or of conditions in the heathen world could be expected; but all others were exhorted to maintain their state of righteousness and holiness, as the storm approached. The words of this category of2 Thessalonians 1:6-7 rs were significant. The unjust were the unbelievers in general; the filthy were those who were defiled by heathen practices; the righteous were the justified, who had obeyed the gospel; and the added term holy implied the maintaining of the life Revelation 22:12-13 n from sin into which they had entered by justification. They had become righteous through justification by obedience to the gospel; they would remain holy by living apart from sin and its defilements. The passage contains a judicial declaration upon the incorrigible heathen enemies and was indicative of the ultimate destiny where there can be no reformation; combined with an appeal to the righteous and the holy to pass through tribulation with washed robes and undefiled garments, for the threat of heathen influence would continue to be a reality, after the persecution itself had ceased. John had reverted to a pre-persecution exhortation based on what he had heard and seen in the vision; and he was obeying the command to seal not the sayings of the prophecy of this book. The purpose of the admonition was to ready and steady them for the impending onslaught. There is an extended and continuous application of the solemn words of verse eleven. When all of the events of time shRom_2:6-29 raRom_3:1-31 ndRom_4:1-25 enRom_5:1-21 avRom_6:1-23 d Romans 7:1-25 haRom_8:1-39 ecRom_9:1-33 l Romans 10:1-21 esRom_11:1-36 heRom_12:1-21 oRom_13:1-14 ctRom_14:1-12 have been unchangeably fixed for eternity. Here may be the proper application to the everlasting state of all people in the world that has no end. The basis ofRev_22:13 alyptic warning is that eternal truth. Revelation 22:12. I come quickly is explained at verse 7. My reward is with me. When Jesus comes again it will not be for the purpose of setting up another reign on the earth, for all of His reign will then come to a close (1 Corinthians 15:24-26). The lot of both just and unjust will have been decided at that time, and Christ will be coming to bestow the reward according to that decision. It is in that sense that the reward will be with Him--not coming merely to announce what it is going to be. He will at that time recompense either "tribulation" or "rest" upon mankind (2 Thessalonians 1:6-7), which is the meaning of the present passage. The basis on which the rewards will be distributed is according as his work shall be. Comments by Foy E. WallaceVerse 12.(2) The corroborative testimony of Jesus to that of John and of the angel--Revelation 22:12-13.Verse 12: ARev_22:14 d, I come quickly; and my reward is with me, to give every man according as his work shall be.The imminence of the things envisioned was here reemphasized in the word quickly to the degree of having become repetitious, but for that precise purpose--the alerting of the saints in every part of the Roman world. The reminder that my reward is with me was a dual pronouncement of threat and promise. There would be the execution of judgment on the characters represented by the beasts and their followers; and the bestowal of the trophies of victory and reward to the saints of the tribulation. This distribution of reward and retribuTit_1:2 s 2 Timothy 2:13 d in the words: to give every man according as his work shall be. Here again was the statement of an eternal principle with an everlasting application, the basis of which was in the fact as applied to the visional circumstances; but was nevertheless indicative of the truth couched in numerous epistolary references (Romans 2:6-29; Romans 3:1-31; Romans 4:1-25; Romans 5:1-21; Romans 6:1-23; Romans 7:1-25; Romans 8:1-39; Romans 9:1-33; Romans 10:1-21; Romans 11:1-36; Romans 12:1-21; Romans 13:1-14; Romans 14:1-12; 1 Corinthians 3:8-- 5:10)--that judgment by works is not subject to a single judicial decision, but is a continual process in the lives of men. Revelation 22:13. This is virtually the same as chapter 1:8; see those comments. Comments by Foy E. WallaceVerse 13.Verse 13: I am Alpha and Omega, the beginning and the end, the first and the last.The title of this verse, Alpha and Omega, belonged to Christ alone in this connection, and represented the finality of the sayings of the vision--the first and the last, the beginning and the end, were the words of his authority--the yea and the amen from which there could be no appeal and for which there could be no repeal. The vision, as previously shown, had closed and these words of Christ were being quoted by John to corroborate and verify his post-vision sayings of this last chapter, and to vindicate all of the claims of credibility. The worRev_1:3 erse thirteen meant--so be it, all in all as here recorded, for it came from Christ the All In All of divine jurisRev_14:13 and justice. Revelation 22:14. Blessed is from , and in the King James Version it has been rendered "blessed" 43 times and "happy" 6 times. The reason forRev_16:15 essedness or happiness is their right to the tree of life. The word right is from the word EXOUSIA, which also means power or authority. It is a very serious passage in view of the notions oRev_19:9 eople as to the lot of the unsaved. As an outburst of sentiment or emotion it is said, "How could God refuse to admit any person to the eternal happiness when He has it within his power to grant it." But the last part of the statement is not true, for God cannot do that which is not right. (Titus 1:2; 2 Timothy 2:13.) If those who do the commandments are the ones who have the right to the tree of life, then it wouRev_20:6 e right for others to have access to it. And if they would not have a right to it, it would be wrong for them to have it. And since God cannot do wrong it follRev_22:7 He cannot admit any person to the city who has not done the commandments. It is clear that having right to the tree of life requires the right for entrance into the city, for we learned at verse 2 that the tree is growing inside the city. Comments by Foy E. WallaceVerse 14. (3) The seven apocalRev_22:14 titudes of the bride of the Lamb, the victorious church--22:14-16.Verse 14: Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.This beautiful beatitude was the last of a cluster of the blessed passageRev_22:14 lation, and it rises to the highest heights of the mountain ranges of the visions of the blessed in the descriptions of their trials. After the first pronouncement of blessing in chapter one, their contexts appear as a sort of parentheses in the subject matter of the visions. There are seven of these beatitudes in Revelation, which deserve to be listed as a parenthesis here: The first beatitude was the blessing for them that read, heard and kept the words of the Seer, because the time was so near--Revelation 1:3. The second was the benedictory for the future martyrs who should die in the cause of the Lord from henceforth-- Revelation 14:13. The third was in praise of the state of grace for those who were aware of the imminence of ominous events and who lived in sustained preparation to meet the crisis-- Revelation 16:15. The fourth included the faithful saints who survived the persecutions and participated in the renewed and continuous fellowship of the victorious Bride in the marriage supper of the Lamb--Revelation 19:9. The fifth was the blessed state of victory shared by the martyrs who "livRev_22:15 igned with Christ" in complete victory, which was symbolized by elevating the souls under the altar (chapter 6) to positions on the throne (chapter 20) and which symbolized the resurrection of the cause for which they died, and therefore figuratively designated the first resurrection in which the enthroned souls had part --Revelation 20:6. The six2 Peter 2:12 xhortatory to all who had received the completed apocalypse, and maintained faithful adherence to all of the sayings embodied in the visions--Revelation 22:7. The seventh was the blessing of reward for all, after the scenes of persecution had been accomplished, and the trials of the tribulation were ended, who through obedience entered the opened gates into the city of the new Jerusalem, the Deuteronomy 23:18 Bride of the Lamb, the victorious church of Christ--Revelation 22:14. This high note of hope in the form of beatitudes permeated the apocalypse from the first chapter to the last, and the character of them adds to the accumulation of evidence that the visions of Revelation belonged to the tribulation period of the early churches. Returning to the text of Rev 22:14, the important words do his commandments constitute an imperative command. The condition of entering this City of God, the church, was obedience to the gospel. The revisions that have changed the phrase "do his commandments" to "wash their robes" have served only to weaken the text and obscure its meaning. It is a specific gospel text which should not be generalized by a tampering with its words, a thing that all of the late so-called revisions appear to be specializing in doing. The text is sublime as it reads and it means that the gospel must be obeyed. The clause that they may have right to the tree of life meant the title to it. The word right does not here merely mPro_17:22 ht or privilege of entering the city--but indicates the title of inheritance. The one who enters "through the gates into the city" has right to the tree of life--to the inheritance of the life which is the fruit1 Corinthians 6:18-20 e, as set forth in the comments on verse three of this chaGen_4:8 t is an edifying concept of the source of spiritual life in the church of God and of Christ. Genesis 9:615. Without means on the outside of the eternal city. The precedin1 John 3:15 reveals who will be permitted to enter the city and this one tells some of the kind that will not enter. Dogs. It would be foolish to think this is used with reference to the dumb brute, for it would not be more true of the dog than of all others of the animal kingdom. 2 Peter 2:12 informs us that the beasts are destined to be destroyed; theCol_3:5 be no "hereafter" for them. The word is from KUON and Thayer says that some authorities define it to mean "sodomites." The word corresponding to it in the Old Testament is keleb which Strong defines, "A dog; hence (by euphemism) [substitution of a milder word as being less offensive to the ear] a male prostitute." In Deuteronomy 23:18 the word is used in that sense where it is associated with an immoral woman in designating "tainted money." The "hire of a whore" means money an immoral woman receives from her male patrons. While on that subject it was appropriate to name another immoral person and that is a man who practices unnatural immorality for money, and that is what is meant by "the price of a dog." It seems very fitting to call a Sodomite a dog, for that animal is the only creature of the brute creation that is inclined to gratify his lust on one of his own sex. And we have the same appropriateness of the two kinds of immoral characters that the Old Testament passage showed, namely, the dogs and very soon the whoremongers. The dogs are men who have immoral relationDeu_23:18 her men, and whoremongers are men who patronize womenPhp_3:2 e immoral as an occupation. Thayer says a sorcerer is "one who prepares or uses magical remedies." It is similar to those who are engaged in the "dope" business today. The scriptures tell us that medicine does good (Proverbs 17:22), but any kind of drugs or narcotics that produce unnatural feelings of gaiety, or the opposite one of abandonment to lasciviousness, will damage the body and that will bring the curse of God upon the guilty. (1 Corinthians 6:18-20.) The first sin committed by man against man was murder (Genesis 4:8). That crime is so great that God finally gave the decree of capital punishment against all who cRev_21:8 Revelation 21:27. But literal murder is not the only kind that can be committed. 1 John 3:15 says a man who hates his brother is a murderer, and of course all such persons will be on the outside of the holy city. Idolaters are those who worship anything or any person besides the true God. It may be images made with hands or the works of creation such as the planetsRev_22:16 ls, etc. Also Paul says that covetousness is idolatry (Colossians 3:5), hence there will be no covetous persons in Heaven. Chapter 21:8 shows that liars of all kinds will be cast into the lake of fire. Our verse expresses the same thought as to its comprehensiveness by taking in all who love the liars. Comments by Foy E. WallaceVerse 15. Verse 15: For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.These all were the aggregation of the enemies of Christ and the saints and the persecutors of the church and their followers. The characters of all who were without the city were in contrast with all who were within it. The expression without are dogs had the implication that all who were without were of that classification, a term of various1 Chronicles 3:5 ations. It was descriptive of the evil and impious characters that inhabit the outside. Among the Jews the dog was typical of that which was unclean and vile. The Mosaic laMatthew 1 thatLuke 3 ire of a harlot and the price of a dog were abominable to God and were not acceptable for the offerings and the vows of the law. (Deuteronomy 23:18) Paul warned the Genesis 49:10 ns to beware of the dogs (Philippians 3:2) which meant the cautious avoidance of Gentile influence and affiliation. The JewsExo_2:1-10 e Gentiles dogs; but here the unbelieving Jews had so classified themselves and the term had boomeranged and fallen back upon them. Jesus said to his disciples; "Give not that which is holy to the dogs," meaning that the pure principles of his teaching should not be compromised or mixed with the inferior philosophies and practices of the heathen world surrounding them. None of these evil things could enter the city of God--all dogs were without. For comments on the terms sorcerers, whoremongers and liars turn to Revelation 21:8 Revelation 21:27. These were terms to designate heathenism and to define their practices; and these words of John constituted a pronouncement for the eternal exclusion of all cla2 Peter 1:19 ch these evils represented, and of all who do not obey his commandments--the gospel which Jesus Christ had commissioned his ambassadors to preach to all the world. Revelation 22:16. This book starts out by telling us that it is the revelation of Jesus Christ (not of "Saint John the Divine" as the heading title erroneously states), and this verse reveals Him introducing himself directly. However, He does not overlook the services of the angel, but faithfully backs up his work by saying that He sent him. To testify means to transmit the testimony to the churches. That is, to bear testimony to the things that have been showed him throughout the vision of this book. Root and offspring of David. This means that Jesus was in the direct line of genealogy that came down from Abraham through David. That great man was not the only prominent Hebrew in the line, but there was a distinction in his case. David had two sons by the same woman, Bathsheba, and those sons were Solomon and Nathan (1 Chronicles 3:5). At this place the blood line divides and on Solomon's side it comes down to Joseph the husband of Mary. On Nathan's side it comes down to Mary the mother of Jesus. (See Matthew 1 aAct_2:29-33 There is another fact that makes David of special iAct_13:34. He was the first king of the Israelites Acts 15:13-17 be of Judah, and it had been predIsa_22:22 n_4Revelation 3:7 hat the tribe of Judah was to give law to God's people in latter times. The Mosaic law was of the tribe of Levi (Exodus 2:1-10). David was the first king of the tribe of Judah to sit upon the throne of God's ancient people. That kingdom was destined to be set aside and replaced by another. But God assured David that his throne would not always be vacant. There was to be one of his descendants who would reign on the throne, only by that time it would be spiritual and not one with temporal government as its purpose. Such a king was worthy of coming to John with an authoritative commission such as this vision. Bright and morning star is what He says of himself in chapter 2:28. The significance of this phrase is due to iRev_22:17 ness as it precedes the sun in rising, thus announcing that a new day is beginning. (See 2 Peter 1:19.) And truly did the rising of Jesus come as a star to announce that a new day was about to come, the day of the Christian Dispensation. Comments by Foy E. WallaceVerse 16.. Verse 16: I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.This passage is one of the pinnacles of John's utterances in the book of Revelation, of which there had been many. It affirmed that He who had commissioned his angel to testify the things of the apocalypse was the rightful heir to the kingdom and throne of Judah's sceptre as the legal and regal descendant of David. The statement forms an epexegetical insertion of a leading point for special emphasis--that is, an additional explanatory point, put or set in the text for extra accen2 Corinthians 11:2 n this instance the purpose was to Ephesians 2:22 e attention on who had spoken in the visions. He who was the Son of David according to flesh, the fulfillment of all Davidic prophecies and promises, was in these visions the Bright And Morning Star to herald tEph_3:21 for t1 Timothy 3:15 cuted church. In numerous other passages he was said to occupy the throne of David (Acts 2:29-33); and to bring the blessings and mercies of David (Acts 13:34); and to set up the tabernacle of David (Acts 15:13-17); and to hold the key of David (Isaiah 22:22 - Revelation 3:7). All of the prophecies relMat_5:6 o David's throne have been fulfilled in the ascendancy of Jesus Christ to the throne in heaven; from which throne He had been the Speaker of the apocalypse. As the Root and Offspring of David, he had spoken with a sovereign and royal authority above kings of the nations or the emperors of the imperial dynasty; the throne of David was greater than the throne of Caesar; and kingdom of heaven was superior to the dominions of any earthly government. He was the victorious Rider of the white horse and his Cause had triumphed. Christ was the Victor; the persecutorJoh_4:10-14 vanquished; and the saints of tribulation were the rewarded in the visions that had been concluded. Revelation 22:17. The subject running through this verse is along the line of invitations. It has been stated more than once that as to the relative place of the items in the over-all vision of this book, the time of the judgment has been reached. From that standpoint there would be no reason to give anyone an invitation to come for sal-vation--that opportunity has passed. Yet in reality, aside from the symbolized feature of the book, the basic purpose of the book of Revelation is to give the world a final document from Heaven as an incentive for preparing to meet the day of all days, the second coming of Christ and the judgment of the world. Otherwise there would be no point in inviting men to come and drink of the water of life. Nor would there be any call for the warning sounded in the two verses following this. Hence we shall consider the important phrases of this combined invitation. The bride is the (espoused) church (2 Corinthians 11:2) and the Spirit is in the church (Ephesians 2:22). The church of Christ has a standing invitation to people of the world, wishing them to accept the salvation offered so freely. In truth, it is the only organization that has any right to make such an offer (Ephesians 3:21 and 1 Timothy 3:15). But others as individuals have the right to repeat the invitation, hence the verse says for those who hear to repeat the call. That makes it the duty of every individual to be active in the salvation of souls. Let him that is athirst come. This is in line with the statement oRev_1:3 in Matthew 5:6 that they who hunger and thirst after righteousness shall be filled. That is logical, for unless a man is thirsty he will not be interested in the opportunity to drink. Whosoever will signifies the same as the preceding comJoh_4:14 at unless a man is willing it would do him no good to go through the formality of obeying the Gospel. Let it be observed also that the blessing is to those who come. Man must come to the fountain for it will not be moved towards him for his convenience. The water of life is the same that Jesus made known to the woman of Samaria (John 4:10-14). This water is the word of God and it will be in man "a well of water springing up into everlasting life." It is offered freely which means abundantly and without the price such as silver and gold. Comments by Foy E. WallaceVerse 17. IITHE AND Verse 17: And the Spirit and the bride say, Come. And let him that heareth say, Come. And let hiRev_22:18 athirst come. And whosoever will, let him take the water of life freely.As heretofore mentioned, these concluding admonitory words were the sayings of John himself, not of Jesus, in which he sounded the note of an unlimited invitation, bu1 Peter 4:11 unconditional one. This seventeenth verse of the last chapter of Revelation has had a first place in gospel preaching for centuries. It has been proclaimed the high note of redemption and has been compared to ringing the bells of heaven. It was the call to all men to come to the river and the tree of life within the wonderful city of verse fourteen. The city was the New Jerusalem, which has been specifically and repeatedly designated the Lamb's Bride--the church of Christ. The Spirit which joined in this invitation was the One Spirit before the apocalyptic throne, from wRev_22:19 seven spirits of the vision had proceeded. Joined with the Spirit in this great invitation was the Bride, bidding all to come within her walls. And the Seer himself exhorteHeb_2:2 ne who heareth--who had heard the Spirit and the Bride say, Come--to ring the bell and join the refrain by saying, Come. And all who would thereafter hear this book of Revelation read in the churches (Revelation 1:3) should join the glad chorus and say, Come. All who were athirst, without the water of salvation, were entreated to come, to the river which flowed the thirst--quenching water of life, to drink of which one would never thirst again. (John 4:14) And to make this gospel call all inclusive John said: whosoever will, let him take the water of life freely. Salvation full and free was offered to all, but within the sphere of salvation-- the church. And it was made conditional by in saying whosoever will, and in the accompanying word take. These words expressed conditions. They required that the will of man shall yield to the will of God in the doing of the commandments of verse fourteen. The phrase let him come implies that the gospel is persuasive, not coercive. No one can shoot the gospel into a sinner nor machine-gun Christianity into a heathen--but he that will, whosoever or wheresoever he may be, can come without hindrance or restraint. Revelation 22:18. It is asked if the phrase this book refers to the book of Revelation or to the whole Bible. Its direct application is to this book for it is the one that John was engaged to write. But the principle applies to the entire word of God, for 1Deu 4:2 commands "any man" who speaks to do so as the oracles of God1 Corinthians 4:6 would not be done were he to make any change in the Sacred Text, eith2 Timothy 3:16-17 g to it or by taking from it. To add unto these things would not be done only by literally writing some uninspired words to the document; no person is apt to do that. But when a man assumes1 Timothy 1:19-20 ege2 Timothy 2:17-18 ing things not authorized in the book, he thereby adds to Romans 1:22-25 ip2 Thessalonians 2:8-12 agues were symbolized and were repeated in various forms. The idea is that such a man will be plagued as severely as those described. Revelation 22:19. There is nothing put in the book of God that is not necessary, therefore it is sinful to take any of it out. That would be done by rejecting any of its requirement. (See Hebrews 2:2.) Take awRev_22:20 rt. No man actually has possession of any part of the things in the holy city,Revelation 1:1 d has prepared a part for each person who will prepare himself for it by faithfulness to the word. Comments by Foy E. WallaceVerses 18-19. Verses 18-19: If any man shall add unto these things, God shall add unto him the plagues that are written in this boo2 Timothy 4:8 if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.These verses were prefaced by the statement of John for I testify unto every man. The preposition for connects this verse with the preceding verse seventeen. It conveys the meaning: in view of which, or in consideration of whiRev_22:20 th reference to which--that is, the universal invitation brought forth a universal admonition, a caution and a warning: the fateful consequences of adding to or taking from the Word of God. Though the restriction in itself was limited to these things and this book, the other portions of the Word of God in the other epistles are not less important than the book of Revelation, and the injunction therefore applies with equal appeal and penalty to all of the inspired scriptures. It means that any alteration of them in any degree is criminal in the sight of God. The same injunction was included in the Mosaic law (Deuteronomy 4:2); and the principle was embodied in the apostolic epistles (1 Corinthians 4:6). The effect in its application of all scripture would be the same (2 Timothy 3:16-17) and the consequences therefore the same. An instance of the evil results of presumptuous men changing the truth was put into the recoMat_23:36 casMat_24:34 enaeus, Alexander and Philetus (1 Timothy 1:19-20 ; 2 Timothy 2:17-18); and the direfRev_19:11-13 ch presumption is damnation. (Romans 1:22-25 ;2 Thessalonians 2:8-12) The consequences of such interpolation and deduction were the anathemas of the plagues and forfeiture of all portion in the book of life, the holy city, or the promised rewards. The names of all who would thus divert and pervert divine revelation would be erased from the registry of the citizens of the city of God. Revelation 22:20. He which testifieth these things means Christ according to the statement in Revelation 1:1. I come quickly is also stated in verses 7 and 12 and explained in Revelation 22:21 n with those passages. The word surely is added at this place for the sake of emphasis. The attitude of John to that announcement is that which every faithful disciple will have. In 2 Timothy 4:8 the apostle Paul is speaking of the crown to be given him at the coming of Christ. He says it will be for him but not for him only; it will be unto all them also that love his appearing. If a man is living a right-ous life he will not dread to think either of death or the judgment. Comments by Foy E. WallaceVerse 20. Verse 20: He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20) Since John was here writing the epilogue to the apocalypse, and the vision had been completeRev_22:20 ference to these words of Jesus was the quotation of what he had said to John in the vision. And the words, surely, I come quickly, were not in reference to the second coming of the Christ; but rather the promise to the churches in tribulation. He had so promised, and that repeatedly, to come in the events ready to occur; and the promise had been repeated to each of the seven churches in various forms. These events were shortly to take place and Jesus would therefore in keeping with his promise come quickly. John had testified that Jesus had so promised--and he consistently, believingly and confidently responded, Even so, come, Lord Jesus. And it is the recorded fact that their Lord Jesus did come in the events of that generation to which John belonged, the words of Jesus himself being true (Matthew 23:36 to Matthew 24:34 --and He whose very name was THE AND TRUE and THE WORD OF GOD (Revelation 19:1 Matthew 23:36 theMat_24:34 or their fulfillment at that time. The word amen meant so may it be; and Revelation 19:11-13 t, exactly in that manner. The word even connected with so meant "precisely," and precise means minutely exact, not varying in the slightest degree from truth and accuracy; and so is an adverb of manner--therefore, the words amen, even so, come, Lord Jesus, meant "so may it be in this manner, come Lord Jesus." This was the apostle's six-word closing prayer to the Lord who had testified to him these things on the Aegean island. Revelation 22:21. The grace of the Lord is the favor that is bestowed upon all who are living in faithful service to Him. All can be faithful regardless of human weaknesses, hence no reason exists why anyone should be rejected when He comes. John lovingly thinks of his brethren to whom he is to commit this book and wishes for the favor of Christ to be with them. When Amen is used at the close of a sentence or composition, it means "so be it, may it be fulfilled." John has no regrets about anything he has been told to write, and hence closes the great book with the sincere endorsement. Comments by Foy E. WallaceVerse 20. Verse 20: He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20) Since John was here writing the epilogue to the apocalypse, and the vision had been completed, the reference to these words of Jesus was the quotation of what he had said to John in the vision. And the words, surely, I come quickly, were not in reference to the second coming of the Christ; but rather the promise to the churches in tribulation. He had so promised, and that repeatedly, to come in the events ready to occur; and the promise had been repeated to each of the seven churches in various forms. These events were shortly to take place and Jesus would therefore in keeping with his promise come quickly. John had testified that Jesus had so promised--and he consistently, believingly and confidently responded, Even so, come, Lord Jesus. And it is the recorded fact that their Lord Jesus did come in the events of that generation to which John belonged, the words of Jesus himself being true (Matthew 23:36 to Matthew 24:34 --and He whose very name was THE AND TRUE and THE WORD OF GOD (Revelation 19:11-13) was the surety for their fulfillment at that time. The word amen meant so may it be; and even so meant, exactly in that manner. The word even connected with so meant "precisely," and precise means minutely exact, not varying in the slightest degree from truth and accuracy; and so is an adverb of manner--therefore, the words amen, even so, come, Lord Jesus, meant "so may it be in this manner, come Lord Jesus." This was the apostle's six-word closing prayer to the Lord who had testified to him these things on the Aegean island.