The Last Tomorrow

THE
LAST
TOMORROW
THE LAST TOMORROW
TOMORROW
A commentary on the book of the Revelation
G. R. CROW
Foreword by Dr Jack Layman
Grace Ministries
cG R CROW 1964, 1976, 2002
Originally titled “The Lamb and the Book”
First edition October 1964

Second revised edition July 1976
Third edition January 2002
c Grace Ministries
www.graceministriesindia.com
email:president@graceministriesindia.com
Published by Jeevan Nair

for Grace Ministries
To my mother
Worthy is the Lamb who was slain
to receive power, and riches, and wisdom,
and strength, and honour,
and glory, and praise. . . . Praise,
and honour, and glory, and power be
to him who sits on the throne,
and to the Lamb for ever and ever.
Rev 5:12,13
FOREWORD
I first saw The Lamb and the Book [now called The Last Tomorrow]
in 1965. I was serving in Kenya and a visitor passing through from
India showed me a copy. I was intrigued by my brief perusal — the
author concentrated on what the book of Revelation says rather
than reducing it to “spiritually profitable” fiction or an unlikely
scheme of church history. In the summer of 1966 I met G. R. (Bob)
Crow and he graciously provided me with a copy of the book.
I have the habit of adopting a Bible “book of the year” for special
study, so The Lamb and the Book seemed a providential reason to
choose Revelation for 1967. Revelation is a wonderful book, and it
is a shame that it is so neglected (or, too often, so misused). John
describes what he has “seen”, and his descriptions are beautiful
and inspiring. I found joy in reading them out loud. In chapter one,
for example, we hear the loud trumpet and see the golden sash, in
chapters two and three we hear the strength and troubling
weaknesses of the church and, in chapters four and five, perhaps
the most dramatic in all of Scripture, we are around the throne.
And in the center of it all is Jesus Christ: the son of Man standing
among the lampstands, the Alpha and Omega, dead and alive
forevermore, the Lamb slain and risen, who alone is worthy to
open the Scroll, the warrior with eyes of blazing fire, and the Lamb
at His wedding feast. Over and over again, the only appropriate
response is “Hallelujah! Salvation and power and glory belong to
our God.”
Revelation is, however, written in a code, in figurative language
based on the Old and New Testaments, and one must not arbitrarily
interpret that langauge. The Last Tomorrow is a considerable help
and a reliable guide. It is logical and analytical, but most importantly
Bob Crow uses the Bible as a commentary on Revelation, linking
passages and images to their roots.
The Last Tomorrow is not light devotional reading or meant to
be dipped into “here and there”, but it will reward the serious
student. It is simple and clear, but also a thorough and enriching
study, not only of the book of Revelation but of the core teachings
of the Bible; it is an exposition of Biblical history and theology, a
Biblical education in itself!
Joseph Bayly wrote, “Lord Christ, Your servant Martin Luther
said he only had two days on his calender, today and that day. And
that’s what I want too. And I want to live today for that day.”
I commend to you this reprinting of Bob Crow’s The Last
Tomorrow. May it help you as it helped me to “live for that day.”
Dr. Jack Layman, Ph.D.

Professor, Columbia International University January 2002
Columbia, South Caroline, U.S.A.
Excerpts from the
original Foreword
This exposition of Revelation by Rev. G. R. Crow is a monumental

work and I am more than glad to recommend it. Mr Crow has gone
into his study of the Revelation in great detail and has brought out
many truths that are not usually contained in most exposiitions.
He covers the entire Book and writes in a plain and clear way so
that his exposition is easy to read and understand.
I am not going to go into details in this Foreword in regard to his

interpretation except to say that I have held the position he takes
for a great many years and I do not believe it can be successfully
answered. We should be preparing the Church for what lies ahead.
I would recommend this book to ministers, theological students,

missionaries, and all who are interested in presenting the truth of
the Revelation which is one of the most important Books of the
Bible. It ought not to be ignored. It was written for a purpose.
Those who will diligently study it will understand it. Its truths will
not be hidden to the devout student of prophecy. It should create
new interest in the study of the Book of Revelation.
I have known Mr. Crow for a number of years. He has been

instrumental in putting many of my books into the languages of
India and distributing them. I appreciate the great work he has
done for God in India and I trust that his own book will now be
circulated widely and that it will be accepted by God’s servants
everywhere. May His richest blessing rest upon it.
The Peoples Church Oswald J. Smith

Toronto
Contents
Foreword 3
Author’s Preface 7
Preface to the second Edition 10
Preface to the third Edition 11
Chapter 1 The Introduction 17
Chapter 2 The Patmos vision 33
Chapter 3 “The things which are” 46
Chapter 4 Sights and sounds of glory 97
Chapter 5 The seven-sealed books 109
Chapter 6 The opening of six seals 118
Chapter 7 A pause in the narrative 131
Chapter 8 The trumpets 144
Chapter 9 The little scroll 157
Chapter 10 The woman and her offspring 174
Chapter 11 The beast and the false prophet 183
Chapter 12 Further explanatory visions 199
Chapter 13 The bowls of wrath 211
Chapter 14 Mystery Babylon 220

Chapter 15 The bridegroom comes 242
Chapter 16 The kingdom of Christ 253
Chapter 17 All things new 267
Chapter 18 Conclusion 276
Appendix A — Objections to the Idealist

Interpretaion 283
Appendix B — On overcomers and

overcoming 300
Appendix C — Objections to the

Historicist View 308
Appendix D — Will the Church go through

the great tribulation? 312
Appendix E — The millennium 339

Author’s Preface to
the first edition
God, the maker of the starry heavens, is also the author of the
Bible. The whole of it is His revelation to man. It gives us His
thoughts, His character, His ways, His designs for the world in the
measure that He has thought good to reveal them. In it there are
heights still unreached and depths as yet unfathomed. Through it
all we can hear the breathings of the Eternal Spirit, catch gleams of
glory, and feel the power of the mystery. We are sometimes blinded
by the brightness and lost in the infinite reaches of the divine mind.
We see in the Holy Scriptures a book worthy of its Author and we
cry with the apostle Paul: “Oh, the depth of the riches both of the
wisdom and knowledge of God”.
Nowhere in the Bible is this truth more evident than in the book
of the Revelation, which is, according to the opening verse, “The
Revelation of Jesus Christ which God gave to him.”
We have a right to expect a great deal from a book that comes
as a special revelation from the Almighty. We may justly reason
that God should employ at least as much care on this, his spiritual
creation, as He has on his physical creation. And we shall think to
find the same majesty, order, and attention to detail in this as in
that.
If we have such expectations we shall not be disappointed. This
book is the consummation, the crowning glory of that marvelous
work of God, the Holy Bible. Here we find God taking up the
unfinished story of Scripture, gathering its varied themes perfectly
together, and presenting to us the completed record of His
revelation.
We see in this book the mighty Creator, who made the heavens
of the stars, drawing aside the veil and revealing His handiwork in
the spiritual heavens. Here indeed are stars of the first magnitude,
sunbursts of glory, splendid solar systems, and whole galaxies of
interlocking truth wheeling in their courses, far above us and but
dimly seen.
We should not be surprised, then, to find here, as in all of God’s
Word, some things hard to understand, and deep mysteries that
may baffle even the most diligent student.
And we should not be alarmed when we discover that there is a
great variety of opinions in regard to certain details of interpretation,
and even conflicting theories on how the whole book should be
understood. And we should not be dismayed if we cannot arrive at
a position of absolute certainty in interpreting every vision and
symbol in the book. I believe there are some things here, as in
certain prophecies of the Old Testament, that will become fully
clear only when they are finally fulfilled.
However, it should be kept in mind that this book is a revelation,
and that the express purpose for which it was given was to show
the servants of God things which must surely come to pass. All the
true children of God can, and should, understand the principal
features of what their Father has revealed here. And even in regard
to those things difficult to grasp, we should always remember that
the believer in Christ has the Holy Spirit of God living in him, the
Holy Spirit who “searches all things, yes, the deep things of God.”
In utter dependence on that Spirit to teach us we should proceed
in our study. The Lord Jesus who before opened the minds of his
disciples to understand the scriptures (Luke 24:45) is with us still.
There are, in general, four different systems of interpretation
that attempt to explain the Revelation.
The Preterist system teaches that the signs and visions of the
book relate to circumstances of the apostles’ own day and were,
for the most part, fulfilled then. Not many evangelical Christians
have adopted this view.
The Historicist system asserts that the book gives an outline of
events that have been gradually fulfilled throughout this Christian
era from John’s day to ours – a sort of pre-written Church history.
This was a common view of Protestant commentators from the
time of the Reformation to fairly recent times, and was taught by
many well-known teachers. At present it is not held by many
students of the Bible.
The Spiritual or Poetic or Idealist system affirms that the visions
and symbols do not indicate specific events at all, but are only
meant to set forth spiritual principles that are at work throughout
this whole age. Revelation in this view is a sort of divine Pilgrim’s
Progress.
The Futurist system holds that, apart from the first three chapters
(and some would include even these), the visions and symbols
indicate specific persons and events that will appear in the future
at the very end of this age, and are directly connected with the
second coming of Christ.
I do not wish to appear unduly dogmatic. And I do not deny that
valuable insights have been gained from writers who hold different
views than my own on how best to interpret the Revelation. But I
must express my deep conviction that the Futurist system alone
can do full justice in interpreting the language of this book. So
these comments are presented from that point of view. Reasons
for this will appear as we proceed in our study.
Doubtless there were circumstances in that first century when
the Revelation was written that were similar to events prophesied
for the last days. Thus far the Preterists are right. Also if we read
the Historicists we may possibly think that the history of the Church
and the world has had its persons and events which may have
been shadows or faint pictures of persons and events still to come.
And no doubt there are spiritual principles to be found in the book
that can apply to every generation from the first to the last. In this
we certainly can agree with the Idealists.
But I cannot think that any of these (or all of them together)
even begins to exhaust the meaning of the Revelation. I am
convinced that this book is a prophecy that describes real persons
and events yet to appear on earth, and that it is both unwise and
unsafe to deny it.
We live in amazing times. Never before in this Church age have
there been so many reasons to think that the end is near at hand,
even at the doors. Dark and difficult days are in store for the
earth. But in the growing dark the believer in Christ has, in the
words of the apostle Peter, “a more sure word of prophecy. . . .a
lamp that shines in a dark place.” To this lamp we do well to pay
close attention until the day dawns and the day star rises in our
hearts. The Revelation, like a great light in the darkness, is
tremendously meaningful and helpful for the times in which we
live.
This book is sent forth with the earnest desire and prayer to God
that it will contribute in some measure to an understanding of so
important a part of God’s Holy Word.
As in the study of all parts of that Word, so in this, the question
uppermost in our minds should be, What do the Scriptures actually
say? I counsel the reader to judge my comments on the Revelation
always in the light of that question. “Prove all things; hold fast
that which is good.” If there is any error of interpretation in these
studies, may the reader be quick to discern it; and may God be
pleased to richly bless that which is true, for His glory and the good
of all who read this.
the second edition
With fear and trembling I sent the manuscript for the first edition
of this book to the publisher. I dreaded (and dread still) the
possibility of uttering things I understood not, “things too wonderful
for me” which I knew not (Job 42:3). I had also (and I have still) a
fear of leading any of God’s people astray in their efforts to
understand this very wonderful and important book of the Bible.
Perhaps I felt a little of what a great preacher, Charles Spurgeon,
felt about preaching the Word of God. He once said, “We tremble
lest we should misbelieve; and tremble more — if you are as I am
— lest we should mistake and misinterpret the Word. . . .To preach
the whole truth is an awful charge. You and I, who are ambassadors
for God, must not trifle, but we must tremble at God’s Word.”
I have gone through the whole book very carefully for this edition,
rewriting, deleting, or adding wherever I have thought necessary.
Also I have read a number of new books on the subject of prophecy
in general and the Revelation in particular, written from a variety of
viewpoints, being willing to change any view of my own that I saw
was of doubtful interpretation. As a result, I have made many
minor changes, but no major ones at all. My views on all the larger
points of interpretation have only been confirmed by further study
and prayer.
In this edition I have taken the introductory material concerning
the millenium from its former at the beginning of chapter 16, and
placed it in an Appendix. Also I have added an Appendix on the
Idealist interpretation — a view which I think obscures much of the
clear teaching of the Revelation.
So I send this forth again — improved, I trust, here and there,
but in the main as it was — with the same desire and prayer that
were behind the first edition. May God bless that which is true in it
for the good of His people, and for His own glory. And if there is
any error here, may God give His people who read this wisdom to
see it and reject it.
the third edition
Many years have passed since the publication of the second

edition of this commentary. Due to the pressure of other work,
and because of a lack of funds for this specific project, it has not
been possible to publish a new edition until the present. Now we
are happy to make it available once more to God’s people.
In this edition some changes in wording have been made here
and there, but no change in the basic interpretation of the
Revelation. Through the passing years further thought and study
have not caused me to alter my views on either the principles of
interpretation of the book or its broad outline or the meanings of
its visions or the order in which events will occur in the future.
May God be pleased to bless this edition, as He did the first two,
to those who read it, and enable them to understand all He would
have them understand of this precious portion of His inspired Word.
The translation of the Revelation and the other Scripture used
in this commentary is from a new revision of the King James Version
of the whole Bible. This revision has been produced by Grace
Ministries in India for the purpose of bringing out an English Study
Bible for the Church in India.
1 The Introduction
1:1 The Revelation of Jesus Christ which God gave to Him to show
to His servants the things which must quickly take place. And he
sent and signified it by his angel to his servant John, 2 who testified
concerning the word of God, and the testimony of Jesus Christ, and
everything that he saw. 3 Blessed is he who reads the words of this
prophecy, and those who hear it and keep those things which are
written in it; for the time is at hand.
4 John to the seven churches which are in Asia: Grace be to
you, and peace, from him who is and who was and who is to
come, and from the seven spirits which are before his throne, 5 and
from Jesus Christ, who is the faithful witness and the firstborn from the
dead and the ruler of the kings of the earth. To him who loves us and
washed us from our sins in his own blood, 6 and made us kings and
priests to his God and Father, to him be glory and dominion for ever
and ever. Amen.
7 Look, he is coming with clouds, and every eye will see him,
and those also who pierced him, and all the peoples of the earth
will mourn because of him. Even so, Amen.
8 “I am the Alpha and Omega, the Beginning and the Ending,”
says the Lord, “who is and who was and who is to come, the
Almighty.”
The book of the Revelation is a gift of God to His people, a very

splendid gift. In some versions it is entitled “The Revelation of St
John the Divine”, because John recorded it. Actually, of course, it is
the Revelation of Jesus Christ, and its source is God Himself. The
Greek word translated Revelation is apokalupsis and the Revelation
is sometimes known as the Apocalypse. The Word means
disclosure, unveiling, manifestation. So the book is a special
disclosure which God the Father gave to Christ and which He in turn
revealed to His servant John. The strange symbols, the vivid
pictures were not borrowed by John from other literature; they
were shown to him by Jesus Christ. And they are recorded for our
reverent study and great profit.
If we believe these opening verses of the Revelation we can have
no doubt about its great importance for every believer.
The Introduction 18
The Revelation is called “prophecy” in verse three. This is

repeated four more times in the book (22:7,10,18,19). And we are
not left to speculate what the word may mean as used here
(whatever it may mean in some other context). In verse one the
same Revelation called “prophecy” in verse three is said to be given
to show the servants of God things which must quickly take place.
This is a very clear and specific definition. The Revelation deals with
future events that must have their fulfillment sometime after John
wrote. It does not merely give spiritual principles that were already
at work before he wrote (as some interpreters would have us think).
Of course, this does not mean that there is no instruction in
righteousness, no spiritual principles revealed in it. No doubt one
of the chief aims of all Bible prophecy is moral and ethical. In it all
there are principles of righteousness which are meant to profoundly
affect the lives of those who come to know it. That this is true of the
Revelation is indicated in verse three — blessed are those who keep
those things which are written in it.
But the Revelation does more than give principles. It is an
unveiling of things future to John’s day by the foreknowledge of
God. It is a prophecy unsealed (22:10), a book open for all of God’s
servants to read and, in a measure at least, to understand. This is
what the Revelation says about itself, and it is very important for us
to see this. And why should it be thought a thing incredible that God
should reveal the future in the Revelation? Scores of prophecies in
the Old Testament have already been fulfilled in a plain manner.
And we have strong reasons to believe that these prophecies here
that relate to the future will be fulfilled in the same manner.
It is not to the world in general that God reveals His secrets. In
the opening verse the word “servant” appears twice. It is to his
servants that God reveals the future, and it was to His servant John
that the Revelation was given. The word also means bond-slave
and is used of all true Christians in Romans 6:18. Not for the
learned or curious has God made His revelation, but to His bond-
slaves, to those whose main business in life is serving their master
Christ. Only if our whole loyalty and faithfulness are to Him can we
hope to have good success in understanding what is revealed.
It follows, then, that the best preparation for the study of this great
book is a heart that yields loving obedience to the Lord Jesus Christ.
And the first question we should ask ourselves is not, what does this
or that mean? But, are we true servants of Jesus Christ? Is He
enthroned in our hearts? Have we taken His yoke upon us? Only
such ones are wise, and only the wise will understand (Daniel 12:10).
“The secret of the Lord is with those who fear him” (Psalm 25:14).
19 The Introduction
We see this in the case of Abraham. He stood on the plains of

Mamre with three men and one of them was the Lord. He had come
to confirm to Abraham the promise concerning a son, an heir. As
they stood there they looked toward Sodom, for it was in the mind
of the Lord to destroy it. Then the Lord, as though speaking to
Himself, said, “Shall I hide from Abraham what I am going to do,
seeing that Abraham will certainly become a great and mighty
nation, and all the nations of the earth will be blessed in him? For
I know him, that he will command his children and his household
after him and so they will keep the way of the LORD, practicing
righteousness and justice, so that the LORD may bring to Abraham
what he has told him” (Genesis 18:16-19).
That revelation concerned the destruction of Sodom. The
revelation the Lord gives to His servants in these days concerns the
destruction of the world’s future ungodly powers.
Who was the John to whom the Revelation was committed? I am
convinced he was the same John who was one of the original
disciples of our Lord and the author of the fourth Gospel and the
three epistles which are ascribed to him. This was the common
opinion of the early Church fathers who have left us any information
at all about the matter. Who but the apostle John could designate
himself as simply John and hope to have the Church as a whole
understand who he was? John gives us his name in this book five
times — a thing striking and unusual in itself. In three of these
occurrences he speaks emphatically, “I John”. As the last living
apostle he was doubtless the best known Christian on earth, and did
not need to identify himself beyond a simple giving of his name. He
declares in the opening chapter that he “testifies to the word of God
and to the testimony of Jesus Christ, and to everything that he saw”;
and in the closing chapter he repeats, “I John saw these things and
heard them” (22:8).
So the book of Revelation comes to us with full apostolic
authority. We might add here that it comes with a good deal more
than apostolic authority. This book, more than any other in the
Bible, comes to us with the seal of heaven upon it. In verse eight
we see God breaking in, as it were, to vouch for this book in a way
He did not use in any other New Testament book. The heavenly
origin of the Revelation is again emphasized in 22:6, “These words
are trustworthy and true, and the Lord God of the holy prophets
sent his angel to show to his servants the things which must quickly
The Introduction 20
take place”. In verse 16 of that last chapter the Lord Jesus himself
speaks, “I Jesus have sent my angel to testify these things to you in
the churches”. In keeping with the divine testimony to this book
Jesus Christ is called the “the faithful and true Witness” (1:5;
3:14); and the solemn phrase “He who has an ear let him hear
what the Spirit says to the churches” is seven times repeated.
In no other book of the Bible do we have so strict and powerful
a warning as the one with which this book closes (22:18,19). Jesus
Christ Himself testifies of the danger involved in either adding to
or taking away from the words of the prophecy of this book.
So God from beginning to end impresses us solemnly with the
vast importance of this book of the Revelation. We are to
understand clearly that this is not a book either to ignore or to trifle
with. The only proper attitude toward it is one of childlike faith and
deep reverence. Then let us humbly, prayerfully, yes, with awe and
godly fear, examine this wonderful handiwork of the Almighty.
The time is at hand
There are two other phrases in these opening verses which we
must closely observe: “quickly take place”, and “the time is at
hand”. I have expressed my conviction that the large part of the
Revelation still awaits future fulfillment. Then how can it be said
that the time of its fulfillment was “at hand” in John’s own day? And
how can it be said of predictions whose final fulfillment is many
centuries removed from the time of John’s writing that they must
“quickly” take place? Some writers have expressed the thought
that these questions cannot be answered. Therefore, they say, the
futurist system of interpretation cannot be the true one. I believe
the very opposite of this. The futurist position does not rest upon
a foundation so easily destroyed.
(1) Some think that the Greek word translated “quickly” can
mean soon.1 Now two thousand years from our point of view is not
soon. However, from the point of view of Him with whom a
thousand years is but a day (2 Peter 3:8), it is only two days.
“God’s time seems long, because we are short” (Trapp). It is very
significant that Christ speaks of His own coming in similar words
— “Look, I am coming quickly” (22:7). The word “quickly” is from
the same Greek root as “quickly” in 1:1. Now Christ will come
1
But James M. Stifler in his commentary on Paul’s letter to the Romans in discussing
this word used in Rom 16:20 (translated there “shortly”) says that the Greek word is
used in seven places in the New Testament, and that “in no instance of the seven in
the New Testament does the word mean ‘soon.’”
21 The Introduction
many hundreds of years after the writing of the Revelation and will
still fulfill His promise to come quickly. Just so it is possible that any
number of events revealed in this book may occur at the end of the
age and still be in harmony with the statement that they must
quickly take place. The two statements are in exactly the same
class. Now it is perfectly clear that at least some, if not all, of these
events do relate to the end of the age, and yet come under the word
“quickly”. For example, the destruction of Antichrist, the fall of
Babylon, the battle of Armageddon, the return of Christ, etc.
(2) The word translated “quickly” can mean suddenly. If that is
the way we take word as used here in verse one, the phrase could
mean, “things which must suddenly take place once they begin to
happen”. That is, they will come as a thief to careless people,
without warning, and they will occur in rapid succession. In that
case the things which must quickly come to pass — which occupy
the large part of the Revelation — must be the sudden climatic
events at the end of this age. Just as Jesus will come quickly or
suddenly after many centuries of waiting, so these great prophecies
will likewise be rapidly, suddenly fulfilled.
(3) Some writers have suggested that the meaning of this
phrase is as follows: the word means “soon” but the time when they
shall begin to come to pass is not John’s day long past, but that
future day to which the visions refer. John, they say, was caught
forward in time, as it were, and saw the very end of the age. From
that vantage point the events occurred with great rapidity.
(4) A similar expression is found in verse 3, “The time is at hand”.
The prophets of the Old Testament also sometimes declared that
events seen by them in prophetic vision were at hand, when
actually their fulfillment was to be delayed for hundreds of years.
Moses in Deuteronomy chapter 32 utters a prophecy concerning his
people Israel that concerns their “end” (vs 20,29). Those things
did not even begin to overtake them for many centuries. Yet he
says “their foot will slide in due time, because the day of their
calamity is at hand, and the things that will come upon them
approach quickly” (v 35). Isaiah, Joel and Zephaniah all declare
that the Day of the Lord is at hand (Isa 13:6; Joel 1:15; 2:1;
Zeph 1:7). This is the great day of God’s wrath often predicted in
the Scriptures. It is the time when God “Will punish the world for
its evil and the wicked for their iniquity” (Isa 13:11). It is a time that
follows the outpouring of the Holy Spirit upon Israel (Joel 2:28-32).
It is a time preceded by great signs in the moon, sun and stars (Isa
13:10). And it is a time that has not even yet been fulfilled if we
The Introduction 22
are to judge by New Testament references to the subject (2 Peter

3:10; 1 Thess 5:2,3; 2 Thess 2:2; Acts 2:16-20). Yet the
prophets speak of it as “at hand”. Now it is clear that these and
some other events the prophets foretold were not at hand
according to our ordinary reckoning of time. But God gave the
prophets this far-reaching vision which looked through the
centuries and brought these events near.2 In the New Testament
Peter informs us that the end of all things is “at hand” (1 Peter 4:7).
Paul writes that the night is far spent, the day is “at hand” (Romans
13:12) and that the Lord is “at hand” (Phil 4:5).
The time element in prophecy has its mysteries, but it is clear
that we always live, as it were, in the last days (1 Cor 10:11). The
events that close the age are always at hand, always ready to take
place suddenly when God’s time has come. From the time John
wrote there has ever been a preparedness, an at-hand-ness about
them.
Let us remember that the Lord does not regard time by our
standards but by His own, and what is near to Him may seem far to
us. No doubt when we too stand at last at the vantage point of
eternity and look back over these slow centuries it will seem as
though they had come and gone as swiftly as a weaver’s shuttle.
However this may be, one thing is evident. If some events
declared by the prophets to be “at hand” were not to be fulfilled till
the end of the age, then the events predicted in the Revelation
likewise need not be fulfilled till the end of the age.
The blessing
“Blessed is he who reads the words of this prophecy, and those
who hear it and keep those things which are written in it” (v 3).
The blessing is pronounced on those who read to obey, who hear to
obey, on the humble servant of God. Revelation was given for a
blessing for those who will obediently, believingly read it — not for
those whose aim is mere knowledge.
We would do well to enquire why such a blessing is pronounced
on the reading of this book. Some writers think they see here an
2
The words of F.F. Bruce are to the point here (quoted from his foreword to
G.H.Lang’s commentary on the Revelation): “Some commentators have regarded it
as an error in John’s forecast of the future that he expected the final consummation
to follow immediately on the crisis of his own day. But to speak thus is to overlook
the genius of apocalyptic, to forget what Delitzsch called ‘the foreshortening of the
prophetic horizon’. This foreshortening is no more a defect in apocalyptic than it is
a defect in a telescope that it makes distant objects appear near at hand”.
23 The Introduction
argument against the futurist interpretation. They say that the

suffering and persecuted Christians of John’s day could have
received no possible good from detailed predictions which would
not be fulfilled until two thousand years later. Therefore, they say,
we must not think of a long delayed fulfillment of these things, but
look only for principles that were meaningful to the people who first
received the Revelation.3
I can see no strength at all in this argument. The Revelation
itself has told us that it is prophecy of future events. No argument
can overthrow this. It seems to me that such an argument does
away with the possibility of prophecy at all. It is certain that there
are at least some prophecies in the Revelation that have to do with
far-off events. All are agreed that we have in it predictions of the
second coming of Christ, of the final destruction of the “beast”, of
the fall of Babylon, of things in the new heaven and earth yet to
come. Could believers in John’s day have received good from these
detailed predictions of events not fulfilled even yet? If not, why
were they given in the Revelation? If so, if they could have received
benefit from some predictions of far-off events, why not from
many? In fact, why could not the whole of the Revelation be related
to the future? Who is qualified to say we may have so much and no
more such predictions?
In the Old Testament we have a great many detailed predictions
of events far off to the people who first heard or read them. Moses,
David, Isaiah, Jeremiah, Ezekiel, Daniel, and other prophets
wrote many whole chapters of such prophecy. Do we have the right
to say that what they wrote was of no benefit to the people of God
who lived then? If those people could derive good from those
writings of the prophets, in the same way could not believers in
John’s day (and in every generation since) derive good from the
Revelation, even though its fulfillment lies still in the future?
“All Scripture is given by inspiration
The Bible itself tells us that
of God, and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness, that the man of God may be
perfectly prepared and thoroughly equipped for every good work”
(2 Tim 3:16,17). This is true whether Scripture is speaking of
things far in the past or principles operating in the present. It is also
true of the many chapters of detailed predictions of events still to
come which are recorded in many chapters of both Old and New
Testaments. It was true when the prophets wrote these things, it
3
William Hendriksen, among others.
The Introduction 24
was true when John wrote the Revelation, it is true today. All such
things are “profitable” to the man of God, and help to equip him for
every good work.
I can think of the following reasons why the study of the
Revelation is, and always has been, a blessing to God’s people
throughout this whole age, even though the large part still awaits
fulfillment.
(1) First, an obvious point that is sometimes overlooked
(especially, I suppose, by someone trying to establish a point of his
own) — it has been impossible for anyone to know how far in the
future the fulfillment of the Revelation might be. Each generation,
including the first who received it, has had reason to think that it
might happen in its own day, and no past generation could know
that nearly two thousand years (or more) would elapse before the
end came. Since believers of every generation have had reason to
think it could come about in their day, they have also had motives
to prepare themselves for what might happen. The Revelation has
always given inspiration to live a life prepared for trial and
tribulation, prepared to resist antichristian powers, prepared to die
for Christ or meet Him at His coming. And so it has been a blessing
to all believers.
(2) It is a revelation of the glorious person and the final triumph
of Christ our Saviour. Here the Holy Spirit wonderfully performs His
work of glorifying Christ (John 16:14). Here there is an unveiling of
His great majesty. Here beholding as in a glass the glory of the Lord
we are being changed into the same image from glory to glory
(2 Cor 3:18). So the Spirit of God in this book as in all the
Scriptures, though they relate to events two thousand years in the
past or in the future, ministers Christ to our souls.
(3) The theme of the book is the second coming of Christ, the
hope placed before the believer in nearly every book of the New
Testament. This is a doctrine that provides all who rightly hold it
with powerful motives for service and purity of life (1 John 3:2,3).
(4) In the Revelation we are brought face to face with the end of
all things, with eternity itself. Thus the petty things of time and
sense tend to lose their importance in our eyes and we are taught
to be sober-minded and watch so we can pray (1 Peter 4:7). “Since
then all these things will be dissolved, what kind of people you
ought to be in holy conduct and godliness” (2 Peter 3:11). We see
here the ultimate realities in vivid terms and so find much help for
our pilgrimage through time.
25 The Introduction
(5) The graphic descriptions of the sinful world heading for the
wrath and judgment of God teach us the bitterness of sin and
unbelief. They warn us of the great danger of compromise with
evil. They supply all with strong motives to “come out from among
them and be separate”.
(6) This book is rich with promises and incentives to Christians
to strengthen them for trial and tribulation whenever and however
they may meet them, and to inspire them to go on to victory.
(7) Moreover we have spiritual principles here that are valid in
all situations in all ages. In the Revelation we have the final
development of forces and principles that have been at work
throughout the age. Because they are revealed to us in the fullness
of their development, we learn a great deal about what has been
going on during the whole age. The Idealists are right in this one
thing. It is not so much what they affirm but what they deny that
makes their system so inadequate, unsatisfying, and, perhaps I
should say, dangerous. It is not necessary to deny the plain
prophecies of this book in order to emphasize spiritual principles.
We can, and should, hold to both the one and the other. For my
part I should not at all like to be among those who dare to deny that
these predictions relate to specific events. To do so, it seems to
me, is to obscure the more sure word of prophecy, to which ”you
do well to take heed to it as to a light that shines in a dark place,
until the day dawns, and the day star arises in your hearts” (2 Peter
1:19). Days of great darkness and peril are to come on the earth
shortly. We need all the light God has seen fit to give us concerning
those days. Let no man take it away from you.
(8) If we wish to understand the rich symbolism of this book and
its many allusions to other Scriptures, we need to do much
searching of the Bible. The Revelation does not stand alone and
cannot be understood alone. H. B. Swete in his commentary on the
Apocalypse states that out of the 404 verses of the Revelation 278
refer to the Old Testament. J.B. Smith in his commentary says that
it contains over 400 quotations from or allusions to other
Scriptures, of which 50 are from the book of Daniel. Anything that
causes us to familiarize ourselves with the whole of the Word of
God, as a study of this book must help to do, is a blessing.
For a further discussion of the Idealist position, the significance
of the Revelation for all generations, and the interpretation of
symbols, see Appendix A. When these points are properly
understood they will be seen to destroy one of the principal
arguments of both the Idealist and Preterist interpretations.
The Introduction 26
Greeting and Benediction

“John to the seven churches which are in Asia” —Asia here is not
the whole continent of Asia but a province lying on the western side
of Asia Minor (now Turkey). Ephesus was its chief city. In that
province there were more than seven churches but seven are fixed
upon for special notice. The names of these churches are given in
v 11. It seems certain that they were chosen, as we shall see, to
represent all the churches on earth throughout this age.
Immediately following the mention of the churches comes a
benediction from the triune God: “Grace” and “peace”. These
words occur in the salutation of the apostle Paul in all the letters
that he wrote. (It is significant that in three of them he added the
word “mercy”. These three were written to Timothy and Titus —
ministers of the Gospel). Grace is one of the great words of the
Bible. It is God freely giving all things that pertain to salvation —
even Himself — to undeserving sinners. Peace is the result of grace
received. Because of the atoning sacrifice of Jesus Christ, the grace
of God and the peace of God, immeasurable and inexhaustible,
flows from the throne of grace as a mighty stream to His people and
to His churches, to teach, to strengthen, to equip, and to transform
them. This is God’s provision for every child, every church of His;
and thus He blesses the seven churches of Asia.
Soon in the Revelation we shall read of God’s fierce judgment on
an unrepentant world and on a fallen, apostate church. We shall
read of war and tribulation and wrath. Then it will seem indeed that
God has forgotten to be gracious and has in anger shut up His
tender mercy. But this message of grace and peace coming before
the thunders and the judgments reassures the hearts of God’s
people.
In verses 4 and 5 the Trinity appears as the source of grace and
peace.
“From him who is and who was and who is to come” — the God
and Father of our Lord Jesus Christ.
“From the seven spirits which are before his throne” — these
seven spirits are linked with the Father and the Son in this Divine
benediction, and are set forth as a source of grace and peace to the
churches. Therefore I am confident that they represent the one
Holy Spirit of God in His seven-fold fullness. So we see very early
that the Revelation is a mixture of symbolic and literal language,
and that we are not to insist on a literal interpretation of every
phrase. The number seven is used 54 times in the Revelation. It
is obviously the number of completeness or perfection. We have
27 The Introduction
seven spirits, seven lamp stands, seven bowls, etc. An interesting

portion in Isaiah presents the Spirit of God that anointed our Lord
Jesus in His seven-fold perfection (Isa 11:1-3).
The Revelation itself in 5:6 gives further evidence that the
sevenspirits mean the one Holy Spirit. Christ does not have seven
literal spirits any more than He has seven literal eyes. The seven
spirits, we are told there, are sent “into all the earth.” Yet they are
also before the throne in heaven. This language can apply only to
God who alone can be everywhere at the same time.
“And from Jesus Christ” — the eternal Son. Thus we have three
sources of grace and peace to the churches: the Father, the Spirit,
and the Son. Three sources that are after all but one source and
one God.
Three titles of the Lord Jesus Christ are given in verse 5 — titles
chosen, I doubt not, in harmony with the purpose and the contents
of the whole book.
(1) “The faithful witness” — One who declares things exactly as
they are. A witness is one who knows the truth and is thus qualified
to speak. A faithful witness is one who speaks the truth without
respect of persons, or regard for either personal safety or reward.
This is what our Lord was when He humbly walked on earth (John
7:7; 14:1,2,6; 18:37; 1 Tim 6:13). This is what He is now that He
is glorified in heaven. He is qualified to witness concerning the
churches, the world, the end of the age, His own reign on earth, the
doom of the wicked, the eternal joy of the saints, and the new
heaven and earth. He is fully qualified to do so and He is the only
one so qualified.
He is both God and man. In the beginning He was with God and
He was God. And He became truly man and lived in the world of
men. It is He who was dead but now is alive forevermore; He who
walks in the midst of the churches; He who will bring the age to a
close by His sudden appearance; He who will reign unto the ages
of the ages. He is a qualified witness on matters of life and death,
sin and judgment, heaven and hell. If his witness is rejected, then
it is certain that a true witness to these things cannot be found.
The truth is that man without this Faithful Witness, without this
mighty Revealer, is in utter darkness in regard to all the really vital
matters of time and eternity. He is the true prophet, the light of the
world, the very truth of God, and without Him all is vain
imagination and dark speculation. If He has not spoken the truth
concerning men, God, and eternity, then no man on earth knows or
The Introduction 28
ever can know the truth about them. The God-man only is qualified
to speak. And since He has spoken, with what carefulness and
humility and devotion and faith we should hear!
Thank God He has spoken. Faithfully He has declared the truth.
He has not added to it or taken from it. And in the prophecy of this
book He has not painted man’s guilt too great, God’s wrath too
fierce, or the believer’s eternity too glorious. He does not reveal
what does not exist, does not predict that which will not come, does
not lead us to expect something that cannot ever be. And
concerning all that is written He could say again, “If it were not so
I would have told you” (John 14:2).
Yet with this clear revelation from so faithful a witness printed
and distributed throughout the world, the majority of men remain
in utter ignorance of these things soon to come on the earth and of
those things that will remain long after the heaven and the earth
have fled away. The sad truth is most people have not believed this
faithful witness or cared to examine what He said. And a great
many have had no opportunity to do so.
(2) “The first begotten of the dead”. First begotten or first-born
is a title of pre-eminence and dignity (Col 1:18; Psa 89:27). Here
it could mean that Christ is the Lord of the dead (Rom 14:9), the
pre-eminent one among all who shall ever die and be resurrected.
Or it could mean that He was the first to conquer death and rise
to be alive evermore. Acts 26:23 tells us “He should be the first
that should rise from the dead”. Others in both Testaments had
been raised from the dead, but they died again. They did not finally
conquer the grave. Jesus is the first to be raised and glorified to
die no more.
Whichever way we understand the phrase one thing we know.
That One who came down for a little while to the land of Israel to
suffer for the sins of mankind is now risen and ascended to the right
hand of the Majesty on high. That Man, despised and rejected of
men, who went as a lamb to the slaughter to be beaten with a whip,
mocked and crucified, is at the pinnacle of power and honor in the
universe.
(3) “The ruler of the kings of the earth”. He is the mighty
Sovereign of the world and has all authority in heaven and on earth
(Matt 28:18). Before Him all the inhabitants of the earth are as
nothing. He does according to His will in the army of heaven and
among the inhabitants of the earth, and no one can hold back His
hand, or say to Him, what are you doing? Yes, the hearts of kings
29 The Introduction
are in the hand of the Lord, as the rivers of waters, and He turns
them wherever He will (Proverbs 21:1). And He raises up one ruler
and puts another down as it pleases Him (Daniel 5:21). This power
belongs to our Lord Jesus Christ.
From the entrance of sin into the world until now it has been
Satan’s determination to rule the earth in opposition to God. Milton,
in Paradise Lost, truly described his character when he put the
following words in his mouth: “To reign is worth ambition though
in Hell: Better to reign in Hell, than to serve in Heaven” — though
the word “earth” might well be substituted for “hell” (Satan is not
yet in hell but roams the earth where his throne is). In this mad
attempt to shut God out of His world Satan has had the co-operation
of the large majority of mankind and nearly all of its kings and
rulers. Pharaoh in Egypt is typical of these: “Who is the Lord, that
I should obey his voice to let Israel go? I do not know the Lord, nor
will I let Israel go” (Exodus 5:2). But while earth’s politicians
scramble for power, the Son of God retains all true power in His
pierced hands. And in the fullness of time, He will step forward and
openly claim His right to rule the earth.
The Revelation, I believe, depicts the final struggle of this age
between the forces of Satan and the forces of God. It gives the final
battle of the long war that has been going on through this whole
age. And, of course, we learn a great deal about this era by seeing
the end of it. Evil will be permitted to come to full fruit in one man
and his reign. The struggle will be similar to that one long ago in
Egypt between Pharaoh and Moses. But here Satan’s man is
Antichrist and God’s Man is Christ, and the question of who shall
rule the world is finally and forever settled. Christ, the ruler of the
kings of the earth, receives at last the kingdom of this world, not
from the hands of Satan (Matthew 4:8,9), but from God the Father.
And truly “He will strike through kings in the day of His wrath”
(Psa 110:5).
Thus these three titles of our Lord perfectly harmonize with the
whole aim and scope of this book.
Christ’s work for believers
In verses 5 and 6 we have the following facts presented for our
instruction:
(1) He loves us and washed us from our sins in his own blood. It
was His great love that sent Him to the cross to shed His blood for
sinners, but that did not exhaust His love. “It is finished” can be
said of His dying pain but never of His love. Through that bleeding
The Introduction 30
sacrifice God took the sins of His people away. He has washed us
once for all from our previous connection with sin. The guilt of it is
removed, the power of it is being broken, and the finished work of
Calvary makes it possible for us to stand one day “holy and
blameless and above reproach in His sight” (Col 1:22).
(2) Not only so, but we are made kings (some Greek manuscripts
have the word for “kingdom” here) and priests to God. It is clear
from the Scriptures that believers in this age are brought into a
position where they are kings in prospect, true princes of God.
They have no throne as yet but the promise is given that they shall
some day reign with Christ. It is also clear that they are made a
kingdom over which Christ rules. It is a kingdom entered only by
the new birth (John 3:3,5). It does not consist of outward things as
meat and drink: but “righteousness and peace and joy in the Holy
Spirit” (Romans 14:17).
It is a kingdom in which every believer is a priest under Christ,
the great High Priest. That is, every true Christian can enter
directly into God’s temple, into the holiest through our Lord Jesus
Christ (Hebrews 4:14-16; 10:19-22; 1 Peter 2:9). There he may
worship and adore the Lord of the universe. There he may offer the
sacrifice of praise (Heb 13:15) and both pray for himself and
intercede for others. The New Testament never speaks of a special
class of priests in the church distinct from other Christians. Every
believer is a priest who has full and complete access to the presence
of God through the Lord Jesus Christ, the only Mediator between
God and men. There is no need of any other mediator -- neither
living person, unseen saint or angel.
“To Him. . . .who has made us kings and priests”. It is not we
who have made anything of ourselves. The work was His and His
alone. It is interesting to see that this work of the Lord Jesus on
behalf of His people figures very prominently in the remainder of
the book. As His titles given here, so His work is in complete
harmony with all that shall follow. The common name for the Lord
in Revelation is the Lamb (it appears 26 times). This name always
connotes the truth of verse 5. The sacrificial Lamb of God who shed
His blood to free us from our sins is in the very center of all the
visions of this wonderful book. Then, too, there is more here about
the reign of the saints than in any other New Testament book
(2:26,27; 3:21; 5:10; 20:4,6; 22:5). The power of the
priesthood of believers is also strongly in evidence (5:8; 6:10,11;
8:3,4). Is it too much to say that all that takes place here is in
answer to their prayers?
31 The Introduction
“To Him be glory and dominion forever and ever”. This should
be said only to One who is true God. Look at the last verse of Jude,
“To God our Saviour, who alone is wise, be glory and majesty,
dominion and power”. This is but one of many indications in the
Revelation of the true Deity of our Lord Jesus Christ.
The theme of the Book
“Look, He is coming with clouds, and every eye will see Him,
and those also who pierced Him, and all the peoples of the earth
will mourn because of him. Even so, Amen”. As though He were
so near at hand that our eyes even now could see Him. I say this
is the theme because His coming is continually emphasized
throughout the book and it seems to me that all that is recorded
either leads up to, or is directly connected with, or flows from, that
climactic event (2:25; 3:3; 3:11; 11:15; 14:14-16; 16:15;
17:14; 19:11; 22:7,12,20). When He comes it will be everlasting
grace and peace to the believer but to the unsaved a time of bitter
lamentation.
The personal, sudden, open, bodily appearance of Jesus Christ is
a truth found everywhere in the New Testament (not to speak of the
Old). It is taught by our Lord Himself in all the Gospels. We see it
in Acts. Paul either directly taught it or indirectly referred to it in
nearly every one of his epistles. We find it in Hebrews, James, 1 and
2 Peter, 1 John and Jude.
It is the one fact of the future we can be more sure of than any
other, one doctrine concerning the end times about which all lovers
of God’s Word fully agree. Though we may not, indeed do not,
agree about all the events connected with His coming, one truth
unites us all — “This same Jesus, who was taken up from you into
heaven, will come in the same manner as you have seen him go
into heaven” (Acts 1:11). And all those who love His appearing,
regardless of their opinions on less important matters will say
reverently with John, “Even so. Amen”.
The speaker in verse 8 may be our Lord Jesus Himself. But
whether He or the Father speaks here, it is evident from a
comparison of this verse with 1:11; 1:17; 22:13 and Isa 44:6,
that Jesus has every right so to speak. Alpha was the first, Omega
the last letter of the Greek alphabet. Christ Himself is the full
revelation of God from beginning to end. He is the Alpha and
Omega of God’s Word for He began it in Genesis and He finishes it
here in the Revelation. He is the Alpha and Omega of the Revelation
The Introduction 32
for He appears in the first verse of chapter 1, and in the last verse
of chapter 22. He is the Alpha and Omega of the heavens and the
earth for He made them when they were made and will destroy
them when they are destroyed. He is the Alpha and Omega of
salvation for He appeared the first time to put away sin by the
sacrifice of Himself and will appear the second time without sin for
the eternal salvation of his people. He is the Alpha and Omega of
faith for he is both the author and finisher of it. He is the sovereign
of the ages beginning them and ending them according to the good
pleasure of His will.
Let us rejoice in our Almighty Saviour who is in control of all
events and who is well able to help His people in dark and difficult
days, in very dark and difficult days of tribulation.
2 The Patmos Vision
1:9 I John, who also am your brother and companion in

tribulation, and in the kingdom and patience of Jesus Christ, was
on the island that is called Patmos, for the word of God and for
the testimony of Jesus Christ. 10 I was in the Spirit on the Lord’s
day, and heard behind me a loud voice, as of a trumpet, 11 saying,
“I am the Alpha and the Omega, the First and the Last. Write what
you see in a book, and send it to the seven churches which are in
Asia, to Ephesus, and to Smyrna, and to Pergamos, and to
Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.”
12 And I turned to see the voice that spoke to me. And being
turned, I saw seven golden lampstands, 13 and in the midst of the
seven lampstands, someone like the Son of man, clothed with a
garment down to the feet, and with a golden sash tied around the
chest. 14 His head and his hairs were white like wool, as white
as snow, and his eyes were like a flame of fire. 15 And his feet were
like fine bronze, as if they burned in a furnace, and his voice was
like the sound of many waters. 16 And he had seven stars in his
right hand, and out of his mouth went a sharp double-edged
sword, and his face was like the sun shining in its strength.
17 And when I saw him, I fell at his feet as though dead. And
he laid his right hand on me, saying to me, “Do not be afraid. I
am the First and the Last. 18 I am he who lives. I was dead, and
look, I am alive for ever and ever. Amen. And I have the keys of
Hades and death.”
Tribulation, dark and difficult, came to John on Patmos. The

year was about A.D. 96 (according to the testimony of the early
Church), and the aged apostle was in exile for his faith on that bare
and rocky isle off the coast of Asia Minor. He received the
Revelation in no ivory tower or peaceful study, but in the furnace
of affliction. John writes much of tribulation in this book, but
before he wrote of it he suffered it.1 This is the usual way of God
1
Sir William Ramsey described the punishment John might have had to undergo. It
would be “preceded by scourging, marked by perpetual fetters, scanty clothing,
insufficient food, sleep on the bare ground, a dark prison, work under the lash of the
Military overseer”. All but the first and last he may have suffered, and these two as
well if they were not omitted because of his great age.
The Patmos vision 34
with all His ministers and prophets. To be effective in any teaching

it is first necessary to known it not by report only but by experience.
God pours His truth through the hearts and the lives, and not
merely through the minds of His servants.
So John was in tribulation and was comforted in it that he might
comfort others. Though afflicted he had his eyes on the kingdom
and the King and thus was able to patiently endure all things.
Looking at things unseen, even his deep suffering seemed light
affliction which was but for a moment and worked for him a far more
exceeding and eternal weight of glory (2 Cor 4:17,18). Soon many
of us may have the privilege of enduring such affliction for Christ’s
sake. But if we are enabled to see Him who is invisible (Heb 11:27),
none of these things will shake our faith.
“Oh dare and suffer all things:

Yet but a stretch of road,
Then wondrous words of welcome,
And then — the face of God.”
Tersteegen
John in tribulation was also “in the Spirit on the Lord’s day.” The
meaning of this seems clear — John was in a trance or state of
spiritual ecstasy produced by the Holy Spirit on Sunday the first day
of the week. There are some who think “the Lord’s day” means the
“day of the Lord”, that period of wrath and judgment that comes at
the end of the age. They think this verse states that John was
caught forward to that day to see the visions he has recorded. I
think this very unlikely for these reasons: there is in this book much
that does not pertain to the day of the Lord at all but is to be fulfilled,
as we shall see, before that great and terrible day ever comes.
Moreover the phrase “Day of the Lord” is never found in this form
elsewhere in the Bible. It is never called “the Lord’s day”.
It is true that this is the only time in the New Testament that we
have the phrase “the Lord’s day”. However, it is found in early
Christian writings and there refers to the first day of the week, the
day on which believers met for worship (Acts 20:7; 1 Cor 16:1,2).
Why are we informed that it was on the Lord’s day that Christ
appeared to John on Patmos? Doubtless each phrase is written for
a purpose and has a significance in harmony with all the rest had we
but eyes to see it. The first day of the week is the memorial day of
Christ’s victory over death and the power of all evil forces. It is the
day that speaks of resurrection, of final victory, of deliverance from
the curse, of a new creation. And so it is fitly linked with the great
themes of this book.
35 The Patmos Vision
John, in the Spirit on the Lord’s day, suddenly hears a great

trumpet-like voice commanding him to write what he is about to
see. All unexpectedly the Lord of the Lord’s day had come and
stood behind him. And when he turned to look he saw one of the
greatest wonders ever given a man to see.
C. H. Spurgeon beautifully says of the passage that follows, “Put
off thy shoes from off thy feet, for the place whereon thou standest
is holy ground. If God manifest in a bush commands solemnity,
what shall we say of God manifest in Christ, and manifest, too, after
the most marvelous manner?” Truly here we see no burning bush,
but burning feet and burning eyes and a burning countenance.
This symbolical representation of Christ is given that we might
realize something of His glory as He walks about unseen in the
midst of the churches, then and now.
The figure John sees is ringed with golden lampstands, but they
do not occupy his attention and he makes no attempt to describe
them. He is overwhelmed by the sight of that one central figure.
Christ’s appearance had something familiar about it. He was
“like the son of man”. The form, though now clothed with splendor,
brought to John remembrance of other days when the Son of man
meekly walked the earth in company with His disciples. It was the
same Lord, but how changed!
Now no longer dressed in the rough garments of the carpenter,
or clothed with a mocking robe of purple, or hanging stripped on a
cross, He is robed in priestly garments and girded with gold. I
believe this garment speaks of His office as High Priest. That is His
great work for His people in this age of grace and there is nothing
else here to suggest this ministry if this garment does not. It
certainly seems fitting to have a symbol here of this wonderful
ministry.
His head and His hairs were as wool, as snow. Not crowned now
with thorns but with dignity and honor. “The grey head is a crown
of glory” (Prov 16:31). He appears with the eternal purity and
wisdom of the ancient of days (Dan 7:9).
“His eyes were like a flame of fire”. If a person’s character can
be known by his eyes what shall we say of Christ? His is holy
splendor, a burning purity that sees all, knows all, judges all. His
are the eyes that can see in the dark, for no artificial light is needed
for eyes that are themselves self-generating flames of fire. “If I say,
surely the darkness will cover me; even the night will become light
around me. Yes, the darkness will not hide from you, but the night
will shine like the day. The darkness and the light are both alike to
you” (Psa 139:11,12).
His feet were like fine bronze burning in a furnace. That part that
comes in contact with the earth, those feet that walk about in the
midst of the churches, are of a blazing holiness, uncontaminated by
their surroundings. His ways with His people are dazzling. His
conduct toward everyone forever aflame with purity.
His voice like the sound of many waters, unfathomable,
irresistible, suggests Himself as the source of all those mighty
oceans of grace and blessing that ever flow from heaven to earth.
It suggests, too, the power of His word. “The voice of the LORD is
powerful; the voice of the LORD is full of majesty” (Psa 29:4). All
He needs to do is speak, and it is done. His voice identifies Him with
the glory of the God of Israel who came, in Ezekiel’s vision, from the
way of the east: “And his voice was like the sound of many waters,
and the earth shone with his glory” (Ezek 43:2).
His right hand held seven stars which are the angels of the
churches. The right hand is the place of highest honor and authority
(Acts 2:32,33; Heb 1:3). Christ has exalted His ministers above
kings and princes. In the eyes of Him who searches all things on
earth, there is no higher place, no greater dignity than the service
of the God and Father of our Lord Jesus Christ. Not earth’s kings,
not merchants or bankers, not those regarded by mankind as
powerful and successful, but His messengers are in His hand in this
special sense. It is far better to be a true servant of God even in the
lowliest of places than to have the highest office that earth can give
without Christ. John exiled and confined on Patmos was yet in a
position far above Caesar at Rome who put him there, though Rome
was the mightiest empire that the world had known up to that time.
It is sad that many Christians think so highly of earthly honors and
so meanly of the honors that Christ can give. They who are wise and
shine in Christ’s service now will some day “shine like the brightness
of the heavenly expanse, and those who turn many to righteousness
like the stars forever and ever” (Daniel 12:3).
Christ, who made the stars, will also keep them. His hand is a
place of full protection (John 10:28).
Christ’s hand is the place of provision, the place of usefulness,
the place of power in service. If we are in His hand there is no lack
of supply for any moment for any work in any place of His choice,
as His servants keep trusting and obeying Him. If we are not in His
hand then we are not stars at all regardless of the position we may
occupy in the church.
“Out of his mouth went a sharp double-edged sword”. This is
the sword of the Spirit, the Word of God. Every time it appears in
the New Testament it speaks of offensive warfare. It is the weapon
the believer may use in his battle against Satan (Eph 6:17). It is the
weapon God uses to lay the heart bare before Him (Heb 4:12). And
it is Christ’s offensive weapon against evil both in the churches (Rev
2:12,16), and in the world (19:15-21). The weapons of His warfare
are not carnal but mighty through God for the pulling down of
strongholds. It is the one weapon He will need when He comes back
to destroy the armies of Antichrist. If He whets His glittering sword
and His hand takes hold on judgment, He will render vengeance to
His enemies and will reward them that hate Him (Deut 32:41).
Truly the slain of the Lord will be many.
“His face was like the sun shining in its strength.” Who can safely
gaze at such incandescence? It was the glory of this light which
blinded Saul of Tarsus and made him grope for the wall (Acts
22:11).
The messengers of the churches are like little twinkling stars that
can be obscured by a tiny cloud or a leaf on a tree. The churches
themselves are but lamps that need a constant supply of oil and are
in continual danger of being extinguished. But Christ is as the
blazing sun that fills the heavens, whose source of light and heat
is in itself, borrowing from none but giving light and life to all.
“Eternal Light! Eternal Light!

How pure the soul must be
When, placed within Thy searching sight,
It shrinks not, but with calm delight
Can live, and look on Thee.
The spirits that surround Thy throne

May bear the burning bliss;
But that is surely theirs alone,
Since they have never, never known
A fallen world like this.
Oh, how shall I, whose native sphere

is dark, whose mind is dim,
Before the Ineffable appear,
And on my naked spirit bear
The uncreated beam?”
T. Binney
Who can stand before that fiery countenance, that face of

dazzling radiance? Not we. Not yet; though some day the
redeemed will be able to do so (22:4). Not John, for he fell at His
feet as dead (v 17). Then came again the old, sweet touch, the
same compassionate voice that John had known before on the
mount of transfiguration when he saw Christ’s glory and prostrated
himself in great fear (Matthew 17:6,7). Fear not, John; fear not,
disciples of Jesus. Though His eyes, His face seem changed, yet His
heart is not. Though He appears now in glory, yet He is Jesus Christ
our Lord, “the same yesterday, today and for ever”.
He reassures John in verse 18, and leaves no doubt as to His
identity. This glorious person was the same one who lived, died and
rose again. He has the keys of Hades and of death. That is, He has
absolute authority over the unseen world of the dead. Only he can
open the gates of death.
This is the vision of Jesus Christ that was given to John on
Patmos. It is full of instruction for every believer, and far more
could be written if space allowed. But let everyone look for himself
and draw sweetness and strength from this picture of the Lord.
It is a picture of overwhelming glory. God has glorified His Son
Jesus with the glory that He had with the Father before the world
was (John 17:5).
It is a picture of pure holiness. Sin cannot live in that presence
and sinners without Christ’s righteousness will be destroyed by it.
It is picture of One prepared for battle, and no weapon that is
formed against Him can prosper. He will fight for His Church, and
for His world, and He will conquer, and all who obstinately oppose
Him will perish. The Lord is a warrior (Exodus 15:3).
But there is one thing absent from the picture that we might
expect to find there. You will observe that He has no crown. Later
on in chapter 5 where the Lamb is described we observe the same
striking fact. The elders in chapter 4 are crowned (4:4); the rider
on a white horse in chapter 6 is crowned (6:2); the woman in
chapter 12 is crowned (12:1); the beast in chapter 13 is crowned
(13:1). But Christ here in chapter 1 is not crowned. This requires

an explanation.
It is true that He is now crowned with glory and honor (Heb 2:9
— this is the only place in the New Testament that speaks of Jesus
being crowned with anything except thorns until the closing pages
of Revelation). It is also true that He has the unseen sovereignty
of the world (Matt 28:18), and He is the ruler of the kings of the
earth. But it would appear that He has not yet received the crown
that marks Him out as the open Ruler of the kingdoms of this world.
Now He waits until His enemies become His footstool. At the
sounding of the 7th trumpet, in the end of the age, the kingdoms of
the world become His (Rev 11:15). Thereafter when we see Him
coming on a white cloud to reap the earth His head is crowned
(14:14); and when He returns to earth as King of kings He has
many diadems (19:12); for at last He comes openly to rule all the
nations of the earth. At present He sits on His Father’s throne; then
He will sit on His own throne (3:21).
Thus we see, as we should expect, that this opening Patmos
vision is likewise in perfect harmony with all that shall follow. The
personal attributes and offices of Christ depicted here are
emphasized throughout the Revelation.
The outline
1:19 “Write the things you have seen, and the things which are
now, and the things which will take place after these things.”
We need not be concerned with trying to devise an outline for the

Revelation. The Lord Himself gives it in verse 19. It is an outline
that is perfectly natural and clear and has been recognized by many
writers: the things which you have seen, and the things which are
now, and the things which will take place after these things. Some
have suggested there should be a two-fold division of v 19 rather
than a three-fold one. The Berkeley version has “Write what you
have seen, both what is now and what shall occur hereafter”. This
is not possible because John had not yet seen “what shall occur
hereafter”. He saw that later. So the proper division is this:
(1) “The things which you have seen” evidently refers to the
vision John had just seen.
(2) “The things which are now” plainly refers to the various
conditions prevailing in the seven churches, described in chapters
2 and 3.
(3) “The things which will take place after these things” refers,
in my opinion, to the things which will take place after the
conditions prevailing in the churches have run their full course.2
We will leave this verse for the present and look at it again later on.
In verse 20 for the first time, we have symbols explained for us.
Concerning the seven lampstands, there is no doubt in anyone’s
mind that they refer to the seven churches. We are plainly told so.
However, even with the explanation, there is some dispute over the
meaning of the seven stars. They are designated as the “angels” of
the seven churches.
Because of this some think that they must be literal angels. They
think that these heavenly beings are responsible, in some measure
at least, for the churches. But in no other Scripture are we ever led
to believe that angels have any superintendence over the churches.
I must say that it seems to me a bit absurd that John would be
writing letters to heavenly beings. Nor can I imagine that literal
angels were required to come and read these letters in the
churches. Nor can we rightly think that here they are being warned
and rebuked for the sins and failures of the churches, or that one of
them was in danger of being spit out of the Lord’s mouth with the
lukewarm church at Laodicea.
Others have suggested that the word refers to the prevailing
spirit or character of each church. But the majority of
commentators take the word as meaning messenger, and some
translators actually translate it “messenger.” The Greek word
translated angel here can indeed mean a literal angel, but it is also
used of men in the above sense in Luke 7:24, James 2:25, etc. I
believe the angels of the churches are those whom the Lord counts
as responsible as representatives of the churches, the messengers
through whom He speaks to them. I also believe that it is significant
that there was a single messenger for each church, but perhaps this
should not be pressed too far.
2
Abraham Kuyper in his comments on the Revelation states very strongly that we
cannot understand these prophecies unless we realize that they refer to end-time
events. His words: “The Apocalypse of St. John treats exclusively of what will come
to pass when the ordinary course of things is broken up, and the concluding period
of both the life of the Church and the life of the world is ushered in” (p. 18). Again,
“The events which form the prophetic content of the Apocalypse shall only come to
pass, when the end of the world is at hand” (p. 22). He calls this the “only correct
understanding of the Apocalyptic prophecies”. I do not think he overstates this, but
I prefer to say they will take place at the “end of the age” rather than at the “end of the
world”.
The mystery of the golden lampstands

1:20 “The mystery of the seven stars which you saw in my right
hand, and of the seven golden lampstands is this: The seven stars
are the angels of the seven churches, and the seven lampstands
which you saw are the seven churches.”
The lampstands are of gold. This indicates the Divine origin off
the churches and their preciousness in His sight. Christ is in the
midst of them. This indicates His nearness and His relationship to
them. Churches composed of true believers, weak and failing in
many ways though they be, are still the most precious things on
earth to the Son of God. And they perform the most valuable
service. Their chief function is to give spiritual light in a world
ignorant of the true God. They are to be witnesses to the truth as
it is in Jesus. And woe to the church where the light and witness are
extinguished.
Christ is in their midst to enable them to accomplish this
ministry. He is the sun, they are the planets revolving about Him
and drawing their life and light from Him. Every local church and
every individual Christian should continually recognize His
nearness and open all the windows of the soul to that face that
shines as the sun in its strength. To be filled with His light and to
pour it forth into the dense darkness that surrounds every church
everywhere -- this is the churches’ true glory.
“Make my life a bright outshining

Of Thy life, that all may see
Thine own resurrection power
Mightily put forth in me;
Ever let my heart become
Yet more consciously Thy home.”
J. S. Pigott
Happy is the church where the presence of Christ is recognized
and loved, where the Sun of Righteousness is shining in His
strength. There will be warmth, life, light and power in such a
church that is not found anywhere else on earth.
Christ is the Lord of the churches. He makes and holds the stars.
His flaming eyes search all things. His shining feet walk up and
down in the churches and tread in judgment on the evil. He fights
against the unrepentant sinner with the sword of His mouth. He is
always there to comfort, to warn, to rebuke, to uphold, to build up,
to destroy. And in the midst of the many churches He is ever
performing His secret ministry of sanctifying and cleansing the one

Church which is His Body, that He might present it to Himself a
glorious Church, not having spot or wrinkle or any such thing
(Eph 5:23-27). Chapters two and three give us the Lord’s own
letters to the churches. These letters are not John’s and do not give
his thoughts. They were dictated by the Lord of Glory, and are
therefore of exceptional value and interest.3 They contain just
what He would say to the churches if He were to speak to them face
to face.
The list of these seven churches is given in 1:11. It begins with
Ephesus, located in the chief city in that region, and doubtless the
largest church of the seven. Somewhat less that 40 miles to the
north lay Smyrna; and somewhat more than 40 miles north of
Smyrna was the church at Pergamos. Thyatira was 45 miles
southeast of Pergamos, and Sardis was 30 miles nearly due south
of Thyatira. Philadelphia lay 30 miles east southeast of Sardis, and
Laodicea, the last mentioned, was 40 miles southeast of
Philadelphia.
These seven churches may certainly be viewed in two different
ways.
(1) As literal, historical churches of John’s day which stood in

need of these messages. There can be no question about this.
(2) As churches that represent all churches throughout this
whole age. There is considerable evidence for this and I think it can
hardly be doubted. We are plainly told that there is a “mystery” in
connection with them.
(a) The number seven itself is significant. It suggests
completeness. Just as the seven spirits (1:4) speak of one Holy
Spirit of God, so the seven churches speak of the whole church from
the beginning to the end of this age. Just as Paul wrote to seven
churches to give the sum of his Divinely inspired doctrine for all
churches in all times, so our Lord here sends His messages to seven
churches for all churches in all times. So the lampstands are not
3
Though I do not hold to any mechanical view of Biblical inspiration, I do not hesitate
to use the word “dictated” here. If we truly believe the words recorded by John before
each of the letters (“to the angel of the church....write”) and if we recognize the
obvious fact that the Lord Himself is represented as speaking directly in them, we
cannot fail to see that Christ alone is responsible for the exact wording of these
letters. I deplore any langauge of the commentators that tries to make out that John
used his wisdom, and knowledge of conditions in the seven churches in order to write
to them. It is the Lord’s wisdom and knowledge revealed here.
merely seven churches, but the seven churches, the whole of the
church for the whole of the age. That is, the whole of the outward
professing church, composed of good and bad, true and false
Christians. The 7 lampstands do not mean, as far as I can see, the
one true church which is the spiritual body of Christ, the church
which is composed altogether of true believers. Certainly when we
study the churches at Pergamos, Thyatira, Sardis, and Laodicea, we
see a mixture of true and false, good and bad.
(b) The churches chosen suggest the same thing. There is
no letter to the large and famous churches at Rome, Antioch or
Jerusalem. Had the Lord nothing to say to them? Why were they
passed over in favor of Thyatira or Sardis or Smyrna? Is it not
evident that the Lord chose various types of churches as
representatives through whom He could speak to all?
(c) The picture of Christ in the midst of the lampstands,
holding the seven stars, teaches us the same truth. We see only
seven lampstands and only seven stars. Had Christ, then, only
seven churches in His care, and did He hold only seven ministers
in His hand? It is plain that the seven lampstands represent all the
churches, the seven stars all the ministers of John’s day. But does
Christ care only for the churches and ministers of that day, and not
churches throughout the age? We know He cares for all. Thus the
seven lampstands represent all the churches, the seven stars all
their ministers throughout this whole age.
(d) The phrase “He who has an ear, let him hear what the
Spirit says to the churches” is repeated seven times and so brings
these messages home to all churches in every age.
(e) In these letters there are prophecies that relate to the
second coming of Christ. The people of these literal churches of
John’s day, to whom these things were said, have long since passed
from the scene and these prophecies in their final and complete
sense were not fulfilled in them. For the fulfillment of these things
that are written it is necessary then that these churches in their
“mystery” meaning be in existence at the end of the age.
For these reasons I think we can safely hold that the Lord Jesus
chose these seven churches as representatives to show forth the
various spiritual conditions that would prevail throughout the age.
These letters are vital, not merely as a study of conditions in the
early church, but for our Christian lives now. It is not too much to
say that few portions of the whole Bible are as important and useful
as these letters to the churches.
(3) In addition to these two interpretations of the churches,

many writers have taught that they have a further meaning.
According to them, the seven churches give us a prophetic outline
of the history of the outward professing church from its beginning
at Pentecost to the end. In this view, the seven churches were
chosen in perfect order beginning at Ephesus and ending at
Laodicea, to indicate seven successive ages through which the
church would pass. According to this view,
Ephesus represents the early church

Smyrna, the church age of Roman persecution
Pergamos, the church united to the world under the Roman
Emperor Constantine
Thyatira, the Roman Catholic Church of the dark ages Sardis,
the church following the Reformation
Philadelphia, the church of modern revivals and missionary effort
Laodicea, the final apostate church, forsaking Christ and being
forsaken by Him.
The following arguments are advanced to support this view by

those who hold it.
(a) We are told that since the seven churches are a

“mystery” (1:20), we are to expect far more in them than at first
meets the eye, and that the mystery consists of this prophetic
history of church.
(b) We are told that the book of the Revelation is a prophecy
(1:3) and therefore, the letters to the churches of necessity have a
prophetic meaning.
(c) We are told that there is a wonderful agreement between
the letters here given and church history itself. H. A. Ironside
wrote: “You have only to read these seven letters, then take any
good, reliable church history and see for yourself how perfectly the
key fits the lock” (Lectures on the Book of Revelation).
What shall we think of this interesting interpretation? It seems
to me that it is a definite possibility. But it does not rest upon the
same sure foundation as the two views given above. The first two
reasons given to support it can apply equally well (or nearly as well)
to the second of those views. The last reason may seem to be a
strong one. I do not deny that there is sometimes a striking
greement between these letters and successive ages of church
history. But I do not think it proves the point beyond doubt. Some
writers have thought they found wonderful agreement between
church history and the events later described under the seals,
trumpets and bowls. But this does not make it so.
However, even though we may not be able to speak with
certainty, this prophetic interpretation may still be of interest and
value. So I have included some comments from this point of view
in the following studies of the churches.
The Holy Bible is at once both beautifully plain and wonderfully
profound. It is both a clear treatise on salvation and a marvelously
intricate work of creation. It would not surprise me if in these
letters there were all, or nearly all, that God’s servants have
thought they found, and a good deal more besides. And I might add
that it seems strange to me that some writers who deny any
prophetic significance to these letters as regards church history,
yet think they find church history everywhere under the seals,
bowls and trumpets. I think if church history is to be found
anywhere in the Revelation, it must be found here in this portion
that plainly deals with the churches.
In any case, we should be more interested in the practical side of
these letters and what they say to us personally. Very much has
been written concerning these churches in their local settings as
they existed in John’s day, and a good deal of it is fascinating and
useful as background material. But we cannot include much of it
here. Likewise, it would be possible to examine church history in
detail in its agreement with each of the letters. But here, too, I
much confine myself to a few remarks. We must always keep
before us the main purpose for which these letters were given by
our Lord. This, with all Scripture, is for “doctrine, for reproof, for
correction, for instruction in righteousness”. It would be very easy
and pleasant to be occupied with the background, or with the
prophetic elements of these letters, and miss the thing of first
importance.
So let us with humble hearts turn our attention now to the letters
themselves to receive these words from Heaven, to obey these
commands, and to believe these promises of our Lord.
3 “The things which are”
Ephesus
2:1 “To the angel of the church of Ephesus write: He who holds the
seven stars in his right hand and walks in the midst of the seven
golden lampstands says these things.
2 “I know your works, and your labour, and your patience, and
how you cannot endure those who are evil, and that you have
tested those who say they are apostles, and are not, and have
found them liars, 3 and that you have persevered, and have had
patience, and for my name’s sake have laboured, and have not
fainted.
4 “Nevertheless I have against you that you have left your first
love. 5 Therefore remember from where you have fallen, and
repent, and do the first works. Or else I will come to you quickly,
and will remove your lampstand out of its place, unless you repent.
6 But this you have: You hate the deeds of the Nicolaitans, which
I also hate.
7 “He who has an ear, let him hear what the Spirit says to the
churches. To him who overcomes I will give to eat of the tree of
life, which is in the midst of the Paradise of God.”
The church in Ephesus had begun with the visit of the apostle
Paul many years before. His ministry in Ephesus was mightily
blessed of God. It was one of the most marvelous works of God ever
to be accomplished in the amazing life of service of that chief of
apostles. He found in the large city of Ephesus a group of twelve
baptized with the baptism of John the Baptist. He left, after three
years, a city shaken to its foundations and a large multitude
baptized with the baptism of the Lord Jesus and with the Spirit of
God. “So mightily the Word of God grew and showed its power”
(Acts 19:20).
The church there was among the brightest and biggest and best
of the apostolic churches. It was a church to which Paul could fully
open his heart in the wonderful letter to the Ephesians. It was a
church from which the Word of Life sounded out through all the
regions of Asia (Acts 19:10). It is possible that the Gospel had at
first been carried from Ephesus to the other six churches named
here in the Revelation.
“I know your works”. This solemn declaration is found in each of
the seven letters. This is an emphatic indication of the importance
Christ places upon the outward works of His people. If our faith
does not issue in a practical life of godliness and service it is a dead
faith that cannot save. It is deeds and not fine talk that Christ
approves.
The works of the Ephesian church were very good indeed. They
labored and labored patiently. This patient continuance in well
doing is mentioned twice in verses two and three and must have
been the outstanding characteristic of this church. In spite of failure
there these Ephesian Christians are commended very highly for
their works’ sake.
It was not only a laboring church but a holy church as well. They
were able to discern evil in their midst, and willing to discipline the
evil-doer. This is clear by three things said of them.
(1) They could not tolerate wicked persons. They had no interest
in building up the number of church members at the expense of
truth and holiness. In that city of uncleanness and abominable
idolatries they kept themselves pure for the Lord. They recognized
evil when they saw it and refused to compromise with it. They were
not reluctant, as the Corinthians had been, to put away wicked
people from among themselves if and when they crept in.
(2) They discerned and rejected false apostles. These ministers
of Satan, more subtle than any beast of the field, came wriggling
into the early churches. They tried to hiss their poison doctrine into
the ears, to sink their fangs into the vitals of God’s congregations.
In many places Paul warned against them.
“I plead with you, brethren, look out for those who cause
divisions and hindrances contrary to the teaching you have
learned, and avoid them. For such people do not serve our Lord
Jesus Christ, but their own stomach, and by flattery and fine
speeches deceive the hearts of the simple” (Rom 16:17,18).
“Such men are false apostles, deceitful workers, outwardly
changing themselves into the apostles of Christ. And no wonder,
for even Satan outwardly changes himself into an angel of light”
(2 Cor 11:13,14).
“There are some who are troubling you, and want to pervert the
Gospel of Christ” (Gal 1:7).
“The things which are” 48
“Beware of dogs! Beware of evil workers! Beware of the

mutilators” (Phil 3:2).
“I say this so that no one may deceive you with persuasive words”
(Col 2:4).
“Let no one deceive you by any means” (2 Thess 2:3).
“Now as Jannes and Jambres withstood Moses, so these also
resist the truth, these men of corrupt minds, rejected as far as the
faith is concerned” (2 Tim 3:8).
“There are many unrestrained people, empty talkers and
deceivers” (Titus 1:10).
Think too, how Paul called the elders of the church at Ephesus to
himself at Miletus and expressly warned them: “Take care about
yourselves and about all the flock. . . .for I know that after my
departure savage wolves will come in among you, not sparing the
flock. Also from among yourselves men will rise up and speak
distorted things, to draw away disciples after them. Therefore
watch, and remember that for three years I did not cease to warn
everyone night and day with tears” (Acts 20:28-31).
They remembered these tears, they heeded this warning. And
behind the mask of fair speeches and persuasive words of those
false apostles they discerned the face of Satan. They knew the
Word of God, they had learned sound doctrine and so found them
to be liars. Happy is the church that follows in their steps.
(3) They hated the deeds of the Nicolaitans. It is not altogether
clear just who these people were. Some think they were followers
of one Nicolaus who, after professing to adopt Christianity, became
a heretic and the leader of an immoral sect. The result of his
teaching (say these) was a life of immorality and self-indulgence in
the name of religion. The basis of this interpretation is uncertain
church tradition.
Others think that we can only properly understand who these
Nicolaitans were by looking at the meaning of the name itself. The
name can be derived from two Greek words — nikan which means
to conquer, and laos which means the people. The Nicolaitans could
signify the rise of a class of people who tried to gain power in the
church in order to lord it over God’s flock. If this view is correct the
appearance of these Nicolaitans would indicate the beginning of
that priestly caste that soon came to dominate the early church,
subjugated it for many centuries, and still retains its hold over
many of the churches of Christendom.
Whether one explanation or the other be adopted it is clear that
the Lord Jesus Christ hates both evils. Neither unclean self
indulgence in the name of Christianity, nor the pretensions and
self-thing singled out for special praise to this Ephesian church was
that they, too, hated the deeds of the Nicolaitans.
So the church at Ephesus was holy. They were quick to discern,
strong to denounce and reject the evil that presented itself there.
What a contrast to the churches of Pergamos and Thyatira which
suffered Balaamites and fornicators and Nicolaitans, and “that
woman Jezebel” in their midst! What a contrast to so many
churches of today where “evil men and seducers wax worse and
worse, deceiving and being deceived”. Now evil men, infidels and
unbelievers, some who openly deny and some who secretly try to
destroy nearly every fundamental doctrine of the Word of God are
allowed to be pastors and bishops and teachers in churches and
seminaries, and nothing is done about it.
It was not so at Ephesus. In many ways that was a model church,
toiling patiently for the Lord, keeping itself unspotted from the
world, the flesh, and the devil. But there was something eating out
the heart of that church, and Christ the Faithful Witness must point
it out — “Nevertheless I have against you that you have left your
first love” (v 4). The word “somewhat” in the KJV softens the blow
that was given in the original — the word does not appear there. It
was not “somewhat” that He had against them but a matter so vital
that their very existence as a church was threatened. If they did
not repent the whole of their light and testimony would die (v 5).
Williams translated: “But I hold it against you that you do not love
me as you did at first. So remember the heights from which you
have fallen and repent”. “The heights from which you have fallen.”
These heights appear in the third chapter of the letter of the apostle
Paul to this same church at Ephesus. Paul’s great burden for them
was just this: “That Christ may dwell in your hearts by faith, that
you, being rooted and grounded in love, may be able to
comprehend with all saints what is its breadth and length and
depth and height, and to know the love of Christ, which passes
knowledge”.
These heights they had known and enjoyed; but now the
freshness and sweetness of that love was being forgotten. They no
longer delighted to choose the better part and sit with Mary at
Christ’s feet. They had begun a downhill slide to ruin. A love of

other things was crowding out His love. They were fallen. Perhaps
this coolness to the person of Christ was beginning to manifest itself
in a lack of interest in meetings for prayer. Perhaps there was a
weakening desire for quiet hours alone in the Lord’s fellowship over
the Word of God, and a loss of love for others of the Lord’s people
in their own and other churches. There was certainly a loss of heart
obedience. Obedience is what love is all about (John 14:15,21,24).
So the Lord said to them: “Do the first works”. Love is a matter of
doing what God says, not merely feeling a fine emotion.
To the fallen church at Ephesus He must speak this command
— “Remember. . . .and repent”. Remember the heights and scale
them again. Remember the sweetness of Christ’s fellowship, the
tenderness of heart, the songs in the night, the overflow of holy
affection. And above all that, remember the glad obedience to His
commands. Remember and fall at His feet to mourn the present
barren coldness.
The church that will not do this is heading for disaster. Christ will
come quickly and take away the lamp stand and there will remain
a name perhaps but the light will be gone. The church at Ephesus,
heedless of this warning, long ago ceased to be a church. And that
famous city of Ephesus today is an utter desolation.
Let us learn from this letter something for our own hearts.
(1) Our Lord Jesus wants first our love, after that our work. First
we must love Him, then fight His battles. We should thank God for
every tireless servant of Christ who causes men to glorify the Father
in heaven by their good works. We should be grateful for every
courageous champion of the truth who contends earnestly for
sound doctrine and carries the battle into the very face of the
enemy. But we should remember that a servant of God can do both
of these and still be fallen from the heights.
(2) We are held accountable for our state of heart and for the
state of our churches. It falls within the area of our responsibility
to have or not have our first love. It is ours to guard, ours to keep.
We are commanded: “Keep your heart with all diligence, for out of
it are the issues of life” (Prov 4:23).
(3) It is wonderfully possible to regain first love if it is lost. If it
were not possible, repentance would not have been commanded to
the fallen Ephesians. We would not be told to “do the first works”
if we were not in a position to do so. It may well take fasting and
weeping and mourning and a rending of our hearts, for a regaining
of lost ground in the Christian life is one of the most difficult of all
things. But once we stand with Christ again on the sunlit heights
looking back over the dark ravines, the cold valleys, all that is
involved in regaining our first love will seem as nothing.
Even those who have not fallen greatly as the Ephesians, can still
look forward to new mountain peaks of love to be gained. We have
not yet reached the summit of the possibilities of life in Christ.
“Make us Thy mountaineers;

We would not linger on the lower slope,
Fill us afresh with hope, O God of hope,
That undefeated we may climb the hill
As seeing Him, who is invisible.
Let us die climbing. When this little while

Lies far behind us, and the last defile
Is all alight, and in that light we see
Our Leader and our Lord, what will it be?”
Amy Carmichael
I was interested to find in reading the life of Charles G. Finney, a

great evangelist of another day, the following account of a time of
heart-searching and prayer.
“At this time it seemed as if my soul was wedded to Christ, in a
sense in which I had never had any thought or conception of before.
The language of the Song of Solomon was as natural to me as my
breath. I thought I could understand well the state of mind he was
in, when he wrote that song; and concluded then, as I have ever
thought since, that that song was written by him, after he had been
reclaimed from his great backsliding. I not only had all the
freshness of my first love, but a vast accession to it. Indeed the
Lord lifted me so much above anything that I had experienced
before and taught me so much of the meaning of the Bible, of
Christ’s relations, and power and willingness, that I often found
myself saying to him, I had not known or conceived that any such
thing was true. I then realized what is meant by the saying, that he
is able to do exceeding abundantly above all that we ask or think.
He did at that time teach me, indefinitely above all that I had ever
asked or thought. I had had no conception of the length and
breadth and height and depth and efficiency of his grace.”
Praise God for the blessed possibilities of renewal and advance
in the experience of His love.
In verse 7 we have the first of seven promises to overcomers

given in these seven letters. We will note the promise now but
reserve our discussion of overcomers and overcoming for Appendix
B in the back of this book. Some of the sweetest promises in the
Word of God are here. This first one looks back to Eden. Genesis
3:22-24 has the picture of man driven from the garden. “And now
he must not put out his hand and take also of the tree of life, and
eat, and live forever. Therefore the LORD God. . . .drove the man
out and at the east of the garden of Eden he placed cherubim and
a flaming sword which turned every direction to keep the way of the
tree of life”. In due time the sword of flaming judgment that barred
man from the tree of life was quenched in the blood of Jesus Christ.
The barriers are down, the tree is open to all — overcomers.
He that has an ear (in any church, in any age) let him hear what
the Spirit says to the churches.
So much for the church at Ephesus itself and the practical lessons
we can learn from it. But what prophetic significance, if any, does
it have? This Ephesian church of all the seven, and perhaps of all
the churches of that first century was admirably suited as the
church to represent early Christianity.
(1) The early church universal, as Ephesus, was the purest in
doctrine (it had the living apostles of Christ as teachers), and it was
fervent and zealous in good works (in one generation the Gospel
was spread throughout the world).
(2) The early church universal, as Ephesus, discerned the true
apostles and the false. They recognized and accepted the books
inspired by the Holy Spirit that were to make up the New
Testament.
(3) The early church universal, as Ephesus, did not long retain
the splendor of her first loving, but declined in fervor.
In these letters we seem to have a picture of spiritual decline
steadily progressing from the first to the last, with the exceptions
of Smyrna and Philadelphia. Pure Ephesus lost its first love. In
Pergamos the deeds of the Nicolaitans which were hated at Ephesus
became a doctrine which was tolerated, and there the Balaamites
were also accepted. Thyatira suffered Jezebel herself to corrupt the
church. Sardis was a dead shell of a church with few true believers.
Laodicea, where there is not one thing to commend, is the final
sickening stage of a fallen church that is fit for nothing but to be spit
out of Christ’s mouth. Is this the history of Christianity? Will
anyone who knows the facts of church history dare say it is not?
Remember that it all starts with loss of first love.
“Every sin, in its own nature, has a tendency towards a final
apostasy” (John Newton).
Especially that sin.
Smyrna
2:8 “And to the angel of the church in Smyrna write: The First and
the Last, who was dead, and has come to life again says these
things:
9 “I know your works and tribulation and poverty (but you are
rich). And I know the blasphemy of those who say they are Jews
and are not, but are a synagogue of Satan. 10 Fear none of those
things which you are going to suffer. See, the devil will cast some
of you into prison, that you may be tested, and you will have
tribulation ten days. Be faithful even to death, and I will give you
the crown of life.
churches. He who overcomes will not be hurt by the second death.”
It is said that Smyrna was the most beautiful city of Asia Minor.
It was known by such lofty titles as “the first city”, “the Beauty of
Asia”, and “the city of strength”. Man looks on the outward
appearance but God looks on the heart. And Smyrna’s beautiful
exterior concealed a heart of deep antagonism to God and dark
cruelty to God’s people. He whose eyes are like a flame of fire had
no time for the city’s broad avenues or noble buildings. He saw
there His church, His beloved people crushed beneath the heel of its
citizens. That which was the most beautiful thing in Smyrna in the
sight of Christ was scorned and despised in their sight. Its lovely
port, its flourishing trade, its handsome streets, its culture and art,
what were these to Him? Members of His own body there were
treated as the lowest people of the earth.
The name Smyrna derives from word “myrrh”, a fragrant gum
that came from the bark of a certain shrub found in Arabia. From
other occurrences of this word in the Bible we know that it was used
for embalming the dead (John 19:39), was in the holy oil used to
anoint the furniture of the tabernacle (Exodus 30:23), was a
perfume of the king, the Bridegroom (Psa 45:8) and the Bride
(Song of songs 3:6). The suffering church at Smyrna was as
a holy oil, a rare perfume, a sweet aroma to Christ. At the time this
letter reached them their suffering had taken three forms as
indicated by three words in verse 9.
1) Tribulation. The Greek word suggests a crushing weight of
affliction. They were being pressed beyond measure, ground
beneath the rock of oppression until their very life blood burst forth
and stained Smyrna’s fair earth. It was given to these noble
believers to have one of the highest honors that God gives to men
on earth — not only to believe on Christ but also to suffer for His
sake (Phil 1:29).
Observe in verse 8 how Christ presents Himself to them. He is the
first and the last, who was dead and is alive — that is, the absolute
sovereign of earth and heaven, of time and eternity. Before Him all
the nations are as a drop in the bucket, and are counted as the small
dust in the balance. The town of Smyrna was like an ant-heap that
He could destroy at His will. He could stop its persecutions if He
willed and He could let them continue for the good of His people and
the glory of His name if He willed. And He chose to let the believers
there be as incense, crushed and precious, for a time longer.
“Look down from heaven, and see from the habitation of your
holiness and your glory. Where is your zeal and your strength,
the yearning of your heart and of your mercies toward me? Are
they restrained?”
“Give ear to my prayer, O God, and do not hide yourself from
my supplication. My heart is sore pained within me, and the terrors
of death have fallen on me.”
“Make haste, O God, to deliver me; make haste to help me,
O Lord.”
Prayers like these from the Psalms were born in suffering and
may have found expression again in the prayers of these Smyrna
believers. Then they could think again of Him who went into the
valley of tribulation before them — He “who was dead, and is alive.”
It was He who received myrrh at His birth, drank the bitter cup in
His life, and with myrrh lay down in the tomb. He did not sit cold and
impersonal in the skies over Smyrna; He did not carelessly shut out
His people’s prayers. “I know. . . .your tribulation.”
“How long, O Lord, how long?” He promises there will be only
ten days more of tribulation (v 10). He knows the exact measure for
His children’s good and His glory. “Every trial is measured by the
heart of infinite love in a hand of infinite care” (William Newell).
This is our confidence and our strength.
(2) Poverty. Many of them were no doubt from the poorest

classes of society. “Has not God chosen the poor of this world rich
in faith, and heirs of the kingdom which he has promised to those
who love him?” (James 2:5). They were the despised poor, the
outcastes and the slaves of others. My thinking now is colored no
doubt by what I have witnessed in many villages of the Orient, but
I imagine something like this. Their homes were the huts of mud
and sticks that spoiled Smyrna’s fair landscape. Their food, when
they had food, was the coarse food that no one else wanted. Their
jobs, when they had jobs, was the work everyone else scorned to
do. Destitute, ragged, afflicted, in constant danger of abuse from
those with even a little power — this was the state of God’s beloved
children in “the city of life and strength”. This was their beauty in
“the Beauty of Asia”. Discriminated against for work, shoved aside
for every honorable position, barely able to exist in the midst of
plenty, kicked into poverty and despised — this was the way “the
first city of Asia” treated its Christians.
“I know. . . .your poverty, (but you are rich).” He who was born
in a stable, had no place to lay His head during His ministry, and was
at last cast out of Jerusalem to die stripped of His only garment, He
knew their poverty. And they knew “the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he became poor,
that you through His poverty might become rich” (2 Cor 8:9).
Their poverty was worldly and temporary, their riches spiritual
and permanent. They were rich in spirit, rich in Christ, rich with
eternal riches. All things were theirs, whether Paul or Apollos, or
Cephas, or the world, or life, or death, or things present, or things
to come; all was theirs. and they were Christ’s (1 Cor 3:21-23).
(3) “Blasphemy.“ Or, “slander”. Not only did they know the
bitterness of tribulation and the misery of poverty, they suffered
the lies, the slanders, the reviling of those who professed to be the
people of God. There was a numerous and powerful congregation
of Jews in Smyrna and they were the implacable enemies of the
Christians there, as indeed they were in almost every city where
the Gospel was preached. They professed to know God, but in
works they denied Him, being abominable, and disobedient, and for
every good work reprobate. When Polycarp, the famous bishop of
Smyrna, became a martyr for his faith, the Jews were very forward
in crying out for his death, and with their own hands they carried
logs to the stake where he was burned. As the Bible Says, “The
wicked plots against the righteous and gnashes on him with his
teeth.” Their tongue was a sharp arrow when they taunted the
afflicted and suffering, “Where is now your God?”
The Jews there boasted that they were the synagogue of the true
God. Christ calls them the synagogue of Satan. This is the
deceitfulness of sin. This is the terrible fruit of unbelief. How many
there be in the world around us who are convinced their religion and
ways are right and true, yet who sacrifice to demons and are
captured and motivated by the chief of demons, Satan himself!
The Lord Jesus did not promise the afflicted Christians of Smyrna
immediate relief. Rather He warned them of more to follow.
Prison, tribulation and martyrdom still awaited them. But in the
midst of the storm that the devil was soon to cause to beat on them
they could hold fast the encouraging words of their Lord and
Saviour.
(1) “Fear none of those things which you are going to suffer”.
“Do not be afraid of those who kill the body” (Matt 10:28). “If you
suffer for righteousness’ sake, blessed are you. And do not fear
their dread, nor be troubled” (1 Peter 3:14). By such words He
encourages His people to endure all things.
(2) Their affliction had a purpose. It was all that they “may be
tested.” And they could know that the trial of their faith was “much
more precious than of gold that perishes, though it be tried with
fire” (1 Peter 1:7).
(3) “Be faithful even to death, and I will give you the crown of
life.” This does not mean that salvation is promised them if they
hold fast their faith until the end of life. It is a promise of the special
reward of a martyr’s crown for those who faithfully continue to
confess Christ’s name even though they are killed for it. It appears
to be distinct from the promise made to overcomers. Overcomers
will not be hurt of the second death, but these will win a crown of
life. Those will escape the lake of fire, but these will gain a reward
beyond that. All believers have the promise of the one, martyrs for
Christ have the promise of the other.
He who has an ear let him hear what the Spirit says to churches.
Where does the church of Smyrna fit into the prophetic
interpretation of these seven letters?
(1) The second age of the church was one of suffering and
persecution. Christians in many places were forced to meet in
caves and catacombs, and tribulation and death pursued them for
more than two hundred years. Christians were hunted like animals,
and the Roman amphitheaters were drenched with their blood as
they were thrown to ravenous beasts in the presence of applauding
multitudes.
They were blamed and slandered for everything. If the Tiber
flooded or the Nile failed to rise, it was thought to be the fault of the
Christians and their presumed false worship. Famines, droughts,
plagues, even the burning of Rome, were all charged to their
account. Many there were who went up from prisons, from fiery
stakes, from blood-soaked arenas to take the martyr’s crown from
the Lord’s pierced hand.
(2) It was also time when Judaism began to make headway in
the church. The false doctrines that had crept into the churches of
Galatia, which so troubled the churches in Paul’s day, began to
make more progress after the death of the apostles. Legalism,
ritualism and priestcraft began to take giant strides, and heartless
formal religion pressed the battle hard against the spiritual.
Are there no Smyrna churches now? We know there are. We
know that there are still places on earth where men and women
boldly confess Christ at the risk of losing all they possess, including
their lives. And it may well be that soon God’s people, East and
West, may have the glorious privilege of winning crowns of life by
dying for Christ. We may all need very shortly all the consolation of
this letter to the suffering church at Smyrna.
Then we will need to know the truth so beautifully expressed by
a father in the church who was himself a martyr. His name was
Cyprian and he wrote, “In persecutions, earth is shut up, but
heaven is opened; Antichrist is threatening, but Christ is
protecting; death is brought in, but immortality follows; the world
is taken away from him that is slain, but paradise is set forth to him
restored; the life of time is extinguished, but the life of eternity is
realized.”
Fear none of those things which you will suffer.
Pergamos
2:12 “And to the angel of the church in Pergamos write: He who
has the sharp sword with two edges says these things.
13 “I know your works and where you live: where Satan’s throne
is. And you hold fast to my name, and have not denied my faith,
even in those days when Antipas was my faithful martyr, who was
slain among you, where Satan lives.
14 “However I have a few things against you, because you have

there those who hold the doctrine of Balaam, who taught Balak
how to cause the children of Israel to stumble, to have them eat
things sacrificed to idols, and to commit fornication. 15 You also
have those who hold the doctrine of the Nicolaitans, which thing
I hate. 16 Repent! Or else I will come to you quickly, and will fight
against them with the sword of my mouth.
churches. To him who overcomes I will give some of the hidden
manna to eat, and will give him a white stone, and in the stone
a new name written, known to no man except he who receives it.”
Pergamos (or Pergamum) was the seat of administration for the

Province of Asia. Although it was not as large as Ephesus or as
beautiful as Smyrna it was the most famous city in the whole region.
It was well-known for its culture (its library was the second largest
in the world), for its devotion to the worship of the Roman emperor,
and for its temples dedicated to heathen deities. One of its favorite
gods was Asclepios, the Greek god of healing, who was worshiped
under the image of a serpent.
Pergamos was known by the Lord Jesus, who has the sharp
sword with two edges, not for its fascinating history or its Greek
culture, but as being the place of Satan’s throne (Greek “thronos”).
This expression suggests a truth plainly taught elsewhere in the
word of God — Satan’s throne is not in hell but on earth. He is “the
ruler of this world” (John 14:30), “the god of this world” (2 Cor
4:4), the chief of the “rulers of the darkness of this world” (Eph
6:12). He has a throne and when the Revelation was written that
throne was in Pergamos. A phrase in verse 13 -- “where Satan
lives” — emphasizes that this was his particular home.
It might be inquired why Satan had his throne in this
comparatively small city in Asia Minor. Rome was the capital of the
empire and the largest and most important city on earth, in man’s
eyes. Athens was the center of Greek culture and philosophy.
Alexandria with its great library (the world’s largest) was the center
of learning. Jerusalem, Antioch, Ephesus and other cities were
more important as centers of Christianity. Yet Satan chose
Pergamos as his headquarters. The facts previously mentioned
concerning this city do not explain why he did so. What, then, shall
we say? It is possible, of course, that he was driven to make his
home there rather than in some larger or more important center by

the power of the sovereign Lord. But beyond this possibility other
reasons suggest themselves.
(1) Satan’s throne in the world will probably be where he is most
welcomed by men. The citizens of Pergamos must have given him
a peculiarly warm reception.
(2) Satan’s throne in the world will be where he conceives he can
most injure the work of God. We do not know, of course, what
locations and distances may mean to Satan, but we know that he
cannot be everywhere at once and will doubtless have some place
or other as a center of operations. It is a fact that Pergamos was
very near the center of that wonderful work of God accomplished in
the first century. Nearly equidistant from Rome and Jerusalem it
was also the center of a broad arc that included Corinth,
Thessalonica, Philippi, the cities of Galatia, and Antioch in Syria.
From Pergamos he could send out his angels of darkness in all
directions to try and work havoc in the churches. Perhaps the
poison that infected the churches of Galatia and the false teaching
that disturbed Corinth and other churches had its secret, unseen
source there. Size is not necessarily the most important thing in
these matters. A cancer may form in a small part and yet destroy
the whole body. And at Pergamos Satan was able to infect the
church with a deadly cancer, as we shall see.
(3) Satan’s throne in the world will no doubt be chosen in
accordance with invisible principles that affect the total religious
system of the earth. The false religions of man are exceedingly
mysterious in their origin and development. There are devilish
forces, secret councils and dark designs abroad in the unseen world
affecting the religions around us that we never guess at or imagine.
Some think they have traced all false systems of religion back to
one common source. That source is Babylon, the ancient city on the
Euphrates river. The tower of Babel was the center of civilization
after the flood. It was also the expression of man’s arrogant
rebellion against the word of God. In process of time a system of
false worship was developed there that had certain well-known
features. Satan’s greatest weapon in his war against God is false
religion, and there, at the fountainhead of civilization after the
flood, he taught his dark doctrines to men who would listen.
That system had mysteries known only to the initiated and a
priesthood to guard the mysteries and to act as mediators for the
people. There, first of all, idols were introduced as objects of
worship and there began the deification of human beings. Very
early one of the favorite deities became a mother with a child in her
arms. This worship of the so-called “queen of heaven” spread from
there throughout the earth. Over this false and corrupt religious
system there was an individual high priest who had as one of his
titles “Chief Bridge Builder”, meaning bridge builder between God
and man. Centuries later, when Babylon and its temples were
destroyed, the high priest at that time fled to Pergamos where he
found a welcome. Later he passed over to Rome. His title in Latin
became Pontifex Maximus and was so inscribed on his miter.
Beginning with Julius Caesar the office of high priest of the heathen
was held by the Roman Emperors. Afterwards the title eventually
passed to the bishop of Rome. When the bishop of Rome became
the pope of the Catholic Church the name Pontifex Maximus fell to
him. In this matter the popes became the successors of the high
priests of ancient idolatrous Babylon.1
Mark the descent — Babylon, Pergamos, Rome. It is true that
Satan kept his throne in Pergamos for a time after the high priest
had passed over to Rome. But is it unreasonable to think he later
followed?2
One thing we know — wherever Satan’s throne is, his emissaries
are everywhere and he himself walks about in the earth as a
roaring lion seeking whom he may devour (1 Peter 5:8,9).
Wherever his dark intelligence sees a possibility of working ruin in
the midst of God’s people, there his malice directs him.
So Satan lives on earth and has his throne here. What a fallen
world it must be when the devil himself feels at home in it!
In Pergamos Satan used two methods to disrupt the church —
first, persecution from without, then, corruption from within.
There, as in many other cities and towns where Christ was known
and loved, he used violence first, and when that did not stop the
work of God, he introduced false doctrine in their midst.
Persecution has never destroyed the Church and it never will.
Some of the brightest pages of Church history record the times
when Christians paid for their faith in their own blood. “I know
your works, and where you live” the Lord says. He knew the
1
H. A. Ironside, Lectures on the book of Revelation, pp. 286-296.
2
That the Roman Catholic Church is radically Babylonian in character is the thesis
of Alexander Hislop’s well-known and fascinating book,The Two Babylons. This main
theme seems to me to be confirmed by the language concerning the harlot woman of
Chapter 17, “Mystery, Babylon the great, the monther of harlots and abomintions of
the earth”. This woman, as we shall see, is Rome.
tremendous difficulties His people faced in Pergamos, the threat to

life and limb that frequently confronted them. And He commends
them for holding fast His name even in the days of Antipas, the
faithful martyr.
The name Antipas is interesting. It means “against all”. He
stood firm for the truth against all that came against him and
received for himself a new name, “my faithful martyr”. This is the
same in the Greek as the name given to Christ in 1:5, “the faithful
witness”. Christ rewards his faithful servant with one of his own
titles. In a later age Athanasius was another “Antipas”. He stood
against all the power of Rome in insisting on the true Deity of our
Lord Jesus Christ. He was told “the whole world is against you”, but
boldly replied, “Then I am against the whole world.” Is there
anything more needed today than bold and fearless Christians who
are willing to stand against all and everything that exalts itself
against the truth of God?
Satan, unable to destroy the church by force, began to corrupt it
with detestable teachings. In this he met with more success. This
is the meaning of Christ’s severe warning and rebuke to this church
in verses 14-16. Two false doctrines had made considerable
headway and threatened the spiritual life of the Pergamos
congregation. There was the teaching or doctrine of Balaam, and
there was the doctrine of the Nicolaitans.
Balaam is mentioned three times in the New Testament. Peter
speaks of the way of Balaam (2 Pet 2:15). Jude writes of the error
of Balaam (Jude 11). And here in Revelation we have the doctrine
of Balaam. His way is to love the wages of unrighteousness, to
desire gain regardless of the source. His error is to run greedily
after it, to sell himself to the highest bidder, to hire himself out as
a prophet. His doctrine is worse even than his way and his error.
What his teaching was is clear from these verses in Revelation and
from the Old Testament account of his activity (Numbers 24:25 -
25:5).
Satan, unable to halt the victorious march of Israel to the land of
Canaan by force of arms (Num 21:21-35), used Balaam to teach
Balak, the king of Moab, to entice Israel with Moab’s evil young
women. Satan well knew that if Israel could be corrupted by
idolatry and fornication God’s wrath and judgment would come
upon them. He hoped by this means to cause their destruction
before they ever entered Canaan. Balaam was his willing tool
because he loved the gifts Balak promised. Being unable to openly
curse Israel he secretly taught Balak his devilish method. Thus
covetousness and greed destroyed Balaam as it later did Judas

Iscariot and many since. Satan’s plan brought disaster to many in
Israel. Because of the wickedness of His people God sent a plague
that killed 24,000 of them in one day, and only the drastic action of
Phinehas averted further calamity.
In Pergamos the Balaamites taught that it was all right to take
part in feasts in idol temples, and to engage in sexual immorality.
What is Balaam’s doctrine today? You may be sure that Satan
has not given up a plan that succeeded so well for him then. His
purpose is the same — find someone who will corrupt the church for
a price, have false religious leaders cause the professing people of
God to fall into immorality and idolatry, get them married to the
world, break down the walls of separation, unite believers and
unbelievers, make the church seek its satisfaction, not in God, but
in the pleasures of the world, entice the church slyly by fleshly
temptations. This is the plan of Satan and the doctrine of Balaam.
Search the letters of Paul and Peter and Jude and you will see
that the apostles had to fight this Satanic teaching everywhere.
This evil had begun to flourish in Pergamos and it was being
tolerated. They did not, unlike the Ephesian Christians, put away
those wicked men from themselves.
And this was their greatest danger.
The Nicolaitans appeared in Pergamos as they did in Ephesus but
here their deeds became a doctrine. This is always the tendency of
error — deeds at first performed without justification will, in the
end, have a doctrine to justify them. And evil, if at first merely
tolerated, will eventually be boldly taught (this accounts for many
dogmas of the Roman Catholic Church).
Christ commanded repentance to this assembly at Pergamos.
This weak toleration of evil must be mourned and forsaken. “Else
I will come to you quickly, and will fight against them with the sword
of my mouth”. How perfect is Scripture! How fitting here that the
threat of a sword follows the reference to Balaam. There were two
occasions in Balaam’s life when the sword came against him. The
first time it appeared in the hand of an angel to bar his way when
he desired to go to Balak. Still he went madly on until there was
no remedy. Joshua 13:22 records his end. “With the sword they
also killed Balaam the son of Beor, who practised divination.”
The Balaamites of Pergamos have long since fallen by the
invincible sword of judgment, and with them all that loved their evil
doctrine. Say, if Christ Himself fights against a man, a people, a
church, how will they stand? Therefore, come out from among
them and be separate and touch not the unclean thing. If you will
not, you may find that Omnipotence is at war with you (Jer 21:5).
Overcoming the power and wiles of Satan at Pergamos was no
easy task, but the promise of reward to those who did so were
great. To those who would not eat at idol sacrifices will be given to
eat of the hidden Manna. And to those who hold fast Christ’s name
and faith as Antipas did, will be given a white stone with a new name
written on it.
The hidden Manna can be none other than Christ Himself. He is
the living bread which came down from heaven. Unlike the idol
gods of the heathen, which were used in an attempt to seduce them
from the faith, Christ was the Invisible One and His feast spiritual
and hidden in the heart. This Manna is promised to the overcomer
for an eternal feast. Now we have tasted, now we have seen a little
of the Lord’s goodness; then we shall see and know what no tongue
on earth can describe.
According to some, the white stone will be an expression of
Christ’s delight in the overcomer. “It is a secret communication of
love and intelligence between Christ and the overcomer, a joy
which none can share, a reserved token of appreciative love. In the
glory the manna is the expression of our appreciation of Christ in His
humiliation; while the white stone equally sets forth His
appreciation in us as overcomers” (W. Scott).
R. C. Trench thought the white stone should be identified with the
“Urim and theTthummim”. George E. Ladd says white stones were
used as tickets of admission to public festivals, and thinks this
meaning fits the context best. “The white stone,” he says, “is a
symbol of admission to the Messianic feast” (Manna).
He who has an ear, let him hear what the Spirit says to the
churches.
Those who see in these seven letters a prophetic outline of the
history of the Church discover added evidence in this letter.
Pergamos in this view represents the third age of the Church that
began at the end of the period of persecution signified by Smyrna.
(1) This third age was a time when Satan, now, most likely,
having his throne at Rome, in general ceased for a time his method
of persecution and began to corrupt the Church from within by the
promotion of idolatry and fleshly indulgence. Babylonian idols,
rites and doctrines found a place in the Church and spread rapidly
until they infected, in some measure, nearly the whole of
Christendom.
(2) Nicolaitanism (understood as a self-exalting ruling party in

the Church) became the doctrine of the Church and the bishop of
Rome became Pontifex Maximus, the so-called high priest of
Christendom — or that part which would follow him.
(3) As the nation Israel had joined itself to Baal-peor in Balaam’s
day (Num 25:3), so now the Church made an unholy alliance with
the world. This happened more particularly in the days when
Constantine, who had forsaken pagan gods and adopted
Christianity as his religion, ascended the throne as emperor of the
Roman empire (A.D. 313). He immediately halted all persecution
and took the Church under the protection and patronage of the
state. Christendom has never been the same since. The Church
and the imperial power joined themselves in unholy wedlock and
eventually the harlot Roman Catholic Church was born.
(4) This was a time when Athanasius, a later Antipas, fought the
good fight of faith and won the victory against those who raged
against him in their denial of Christ’s true deity. In this matter at
least the Church held fast Christ’s name and did not deny His faith.
Thyatira
2:18 “And to the angel of the church in Thyatira write: The Son of
God, whose eyes are like a flame of fire, and whose feet are like
fine bronze, says these things:
19 “I know your works, and love, and service, and faith, and
your patience, and your works, and that the last are more than the
first.
20 “However, I have a few things against you, because you
permit that woman Jezebel, who calls herself a prophetess, to
teach and to seduce my servants to commit fornication, and to eat
things sacrificed to idols. 21 And I gave her time to repent of her
fornication, and she did not repent. 22 Look, I will cast her onto
a sickbed, and those who commit adultery with her into great
tribulation, unless they repent of their deeds. 23 And I will kill her
children with death, and all the churches will know that I am he
who searches the minds and hearts. And I will give to every one
of you according to your works. 24 But to you I say, and to the
rest in Thyatira, to as many as do not hold this doctrine, and who
have not known the depths of Satan (as they call it): I will put on
you no other burden. 25 But hold on to what you already have
until I come.
26 “And he who overcomes and keeps my works to the end, to

him I will give authority over the nations; 27 and he will rule them
with a rod of iron. As the vessels of a potter they will be broken
to pieces. This I have received from my Father. 28 And I will give
him the Morning Star.
churches.”
This city was the smallest and most insignificant of the seven, but
the church there received the longest of the letters. At the outset
we are given some indication of the spiritual condition of this
church by the title Christ gives Himself in relation to it. He presents
Himself as the One with “eyes like a flame of fire”, and with “feet
like fine bronze”. He stands in their midst to search out all their
inner thoughts and motives. They were utterly exposed to His
flaming vision and could hide nothing of what they were or did. And
He is the “Son of God”, mighty to judge what His eyes discern. This
is re-emphasized in verse 23 — “I am he who searches the reins
and hearts. And I will give to every one of you according to your
works.”
They had works in abundance. The word is twice used in verse
19, and the interesting thing is that they were working harder when
this letter was written than in the beginning of their ministry. In
many churches the passing years seem to bring a decrease in zeal
and effort, but not here. Their last works were more than their first,
and with them they showed real love, service, faith and patience.
Although most of this letter is taken up with a condemnation of the
evil that Christ found there, yet He gives praise where praise is due
and begins His message even to this church with an appreciation of
their good works.
What was the sin of this church at Thyatira? It was the sin of
tolerance. “You permit that woman Jezebel. . . .to teach and to
seduce my servants”. In many countries of the world people live in
outwardly tolerant times, times when intolerance in matters of
religion is often frowned on. At least many pay lip service to the
idea of tolerance. There is nothing more acceptable in certain
circles than the lie that all religions lead to God. The world will
perhaps permit someone to believe in Christ as a way of salvation
if he wishes, as long as he does not insist that Christ is mankind’s
only hope. The world does not like to be told that Jesus is the only way
to God, and His blood the only fountain of cleansing for sin. The
great sin in the eyes of such people is not error, or falsehood, or
blasphemy, or diabolical heresies — it is what they think of as
intolerance. An accusation of intolerance is supposed to shut all of
our mouths, and make us hesitate to stand for the uniqueness of
the saving gospel of our Lord and Saviour Jesus Christ.
Unfortunately this spirit has taken possession of some Churches.
In many circles if God’s servants insist on sound doctrine and a holy,
separated walk, they are opposed with charges of bigotry,
prejudice, and narrowness. Some seem to think that it is all right
to wink at sin, embrace damnable heresies, deny the faith of Christ,
trample His blood under foot, and make unholy alliances with the
world and the devil. But they cannot tolerate it when someone
takes a stand for vital truth or attacks sin and error. The attitude
of some is that we must be tolerant though Balaamites, Nicolaitans
and Jezebel corrupt the church beyond measure, and though the
world be blinded to true Christianity by the false picture presented
by them.
It is very clear that this is not the view of the Lord Jesus Christ.
This is the third time in four letters that this matter of tolerating evil
in the church has come up. The Ephesians were twice praised for
not doing it, the Christians at Pergamos and Thyatira were
condemned for doing it.
The apostle Paul, under the inspiration of the Spirit of God,
revealed once and for all his attitude towards those who worm their
way into churches to corrupt the gospel of our Lord Jesus Christ. “If
any man preach any other gospel to you than that which we have
preached to you, let him be accursed” (Gal 1:9). These terrible
words were directed against those who troubled the Galatian
churches. They did not deny the gospel, they perverted it. But
doubtless any one guilty of one or the other of these sins will earn
for themselves the curse of God.
I am not suggesting that true Christians should be intolerant of
one another in matters of secondary importance. It is past time
that all who love our Lord Jesus Christ in sincerity and truth should
recognize their oneness in Christ and love as brethren even when
there is disagreement about various matters not related to the
great fundamentals of the faith. But we must not have two minds
in regard to evil in either doctrine or practice that threatens the
spiritual life of the Church. And this was the state of things in
Thyatira.
See whom they tolerated! Jezebel was one of the most utterly
wicked women to appear in the pages of history. Her black story is
recorded in 1 Kings, chapters 16 to 21 and 2 Kings, chapter 9. That

was in the days of Elijah and Elisha, nine centuries before Christ.
The name Jezebel is not mentioned anywhere else in Scripture until
suddenly in the church at Thyatira appears a woman so depraved
in character and so dangerous in her teaching that she earns the
name of that infamous wife of Ahab. We are not to imagine that she
calls herself by that name or that it once entered the minds of her
deluded followers. It is the Lord who calls her Jezebel.
The following facts are recorded concerning that literal Jezebel
who corrupted Israel long ago.
(1) Her name was Jezebel. This means “chaste” or “pure”. Was
ever a person more misnamed?
(2) She was a heathen and the daughter of a heathen king. She
had no faith in the God of Israel. Instead, her one aim was to
destroy His work.
(3) She was a persecutor who attacked the prophets of the Lord.
(4) She was a murderess who had Naboth killed for his vineyard.
(5) She was married to a Jew and she corrupted him beyond any
other king in Israel’s history. It is written: “There was none like
Ahab who sold himself to work wickedness in the sight of the Lord,
whom Jezebel his wife stirred up” (1 Kings 21:25).
(6) She surrounded herself with 450 false prophets of Baal, and
400 prophets of the grove, and they ate at her table.
(7) She taught the professing people of God to sin by
introducing that idolatry among them.
(8) She was guilty of adultery and witchcraft (2 Kings 9:22). So
we can say that she was a false prophetess herself.
(9) She tried with paint and adornment to keep the avenger
Jehu from attacking her. No doubt her method had always been to
allure and seduce with beauty and silver and gold and costly
garments.
(10) She remained unrepentant to the end and perished fearfully
in her corruption.
Was it not truly terrible that such a woman should rise to the
throne of Israel? Is it not even more dreadful that such a one should
be tolerated in the church at Thyatira? But what language shall we
borrow to express our horror and amazement that she should rise
to the most powerful position in Christendom? That, you say, can
surely never happen. Read chapter 17 of Revelation with full
understanding and be amazed at what you see there. If it
happened in Israel, if it happened in Thyatira, is it not possible that

the whole of Christendom could be similarly affected?
Was it possible that Jezebel should rise to such power in Israel,
God’s chosen holy nation? Then it is possible that history will be
repeated and that one professing to be the pure Church and the
chaste virgin bride of Christ will have both the heart of Jezebel and
her ways. In Paul’s day the mystery of iniquity was already at work
(2 Thess 2:7). Has it not come almost to full development in ours?
Never has false Christianity put on a more seductive demeanor, or
a more alluring smile, never has union with the Church of Rome
seemed more appealing to leaders of some church denominations.
And what shall be the end of all this?
This church at Thyatira, instead of casting this depraved woman
from her high place, tolerated her and her teachings that lead to
adultery and idolatry.
Christ wanted even her to repent and waited patiently for a while
(v 21). But repentance was not in her thoughts. So the righteous
and holy Lord had no choice other than to threaten tribulation and
death to her and her followers (compare 17:16). We do not know
how these judgments came upon the church at Thyatira, but we
can be sure that some calamity overtook those who obstinately
refused to repent and turn to the Lord.
There is a reference in verse 22 to “great tribulation”. We know
from Scripture that there will be a time of tribulation and trouble at
the end of the age greater than any in history (Matt 24:21). That
time is referred to in chapter 7, verse 14, where it is called “the
great tribulation”. Other parts of the Revelation refer to that fearful
time. In the reference in this letter to Thyatira the article “the” is
absent. The reason for this, of course, is that the local historical
church at Thyatira did not endure the great tribulation. That time
has not yet come on earth. But the term “great tribulation” is
sufficiently ambiguous as to have a possible double meaning. As
regards the local church at Thyatira it refers to great trouble that
surely came on “Jezebel” and her children. But as regards Thyatira
in its mystery meaning it may refer to the great tribulation at the
end of the age. This is another example of the great care with which
the Scriptures were written. Each word, even “the” (or the lack of
it), can have its deep significance.
We should understand the nature of the threat. Tribulation (and
sometimes great tribulation) has been the common lot of real
Christians throughout this whole Church age. The church at
Smyrna was told to expect ten days more of it. But there is a vast
difference between being led through tribulation by God’s strong

and loving hand for His people’s testing and good, and being cast
into tribulation as a punishment. The reprobates at Thyatira are
threatened with the latter.
In verse 23 the Lord Jesus emphasized again the ground of every
man’s judgment. All who profess the faith of Christ, as well as those
who make no profession of faith, will receive according to their
works. There are many who would love to hear Christ say to them,
“Well done, good and faithful servant”. But none will even hear it
unless he or she has done well. Many desire the bliss of heaven but
none will be there but those who “by patient continuance in well
doing seek for glory and honor and immortality” (Rom 2:7). Are
we, then, saved by good deeds? Never. Salvation from first to last
is altogether of grace. But the grace of God which saves also
teaches us that “denying ungodliness and worldly lusts, we should
live soberly, righteously and godly in this present world” (Titus
2:12). Such grace brings salvation, but no system of religion
whatever that permits men to live in continual self-will and sin will
ever save anyone.
Christ did not demand too much of those Christians in Thyatira.
It was enough if they held fast the true faith and kept themselves
from the corrupt teaching of Jezebel and her followers (vs 24,25).
He lay no other burden on them. Notice the phrase “until I come”
in verse 25. This indicates that the church of Thyatira in its
“mystery” sense will be in existence at the end of the age when
Christ returns. See also what is said to the churches at Sardis (3:3)
and Philadelphia (3:11). This is evidence, as previously noted, that
the seven churches represent the entire Church age and that “the
things which are” (1:19) are now. We still await “the things which
will take place after these things”.
In Israel long ago it was Jezebel’s purpose to remove the
influence of the true God from His people and rule over them
herself. Such, no doubt, was her aim at Thyatira. Therefore the
promise the Lord gives here to the overcomer is especially
appropriate. “To him I will give authority over the nations, and he
will rule them with a rod of iron. As the vessels of a potter they will
be broken to pieces” (vs 26,27). This is the very same promise
given to Christ by the Father in Psalm 2:8,9. The overcomer is so
joined to the Lord that they share in suffering now but shall reign
together when He comes. “If we suffer, we will reign with Him.” It
seems perfectly clear that these verses have not yet had their final
fulfillment. “Hold on to what you already have until I come” —

then, at His coming, the people of the Lord Jesus will reign over the
earth where once they suffered. Not Jezebel, not the harlot woman
of chapter 17, will rule, but those who by faith have gained the
victory will inherit the kingdom.
“And I will give him the Morning Star” (v 28). We can hardly
doubt the meaning of this. The Lord Jesus says “I am. . . .the bright
and morning star” (22:16).
“Lo, Dawn has lit his beacon fire;

The Conqueror rides in His car;
He comes, He comes; yea nigher, nigher,
The nations’ hope, the world’s desire,
The bright and morning Star.”
Amy Carmichael
The star of morning signals the end of the dark night and the
soon rising of the bright day. “The star of morning, the soul and
substance of spring and youth, of promises always fulfilling, of
rapturous anticipations always rising to full fruition — such is the
glory Christ gives His overcomers” (H.C.G. Moule).
churches.
Could any church have been better chosen to represent the
fourth age of Church history than this one at Thyatira? According
to the view that sees in these churches a prophetic outline of Church
history, Pergamos is a picture of the Church in the days of
Constantine and somewhat after when, under the influence of
Balaamites and Nicolaitans, an alliance was made with the world.
Thyatira represents that period in Church history extending from
the 6th century to the Reformation when the Roman Catholic
Church was the dominant power in Christendom, and the “Jezebel”
spirit was very active and continuously gaining power. I cannot say
that this interpretation is true beyond possibility of doubting, but
again there are some striking similarities between Thyatira and the
church age which it is supposed to represent.
Before looking at the comparison that has been drawn, a word of
explanation -- by including this comparison the author of this book
does not intend to show any animosity toward individual Roman
Catholics. I assure you I feel none. We are to love all men and try
to help all to see the truth of Christ’ s gospel of grace. Some Roman
Catholics are outstanding and upright people, and I have no wish to

offend any of them. It is not individual Catholics I oppose, but the
system of false doctrine and practice which I see is contrary to the
Word of God. I believe the Roman Catholic Church is pictured in
chapter 17 as a prostitute in spiritual matters, like a woman who
has been unfaithful to her husband and who has sold herself to do
evil. Now to the comparison.
(1) Does Jezebel mean “chaste”? The “Jezebel” spirit in Rome
calls herself the pure Mother Church, the Bride of Christ, and puts
forth Mary as an object of worship, and insists on her “perpetual
virginity”. Do not be misled. There are many differences between
the Mary of the Bible and the Mary of the Roman Catholic Church, as
anyone can see by studying what the Bible says about the mother
of Jesus and comparing that with the teachings of the Roman
Church about their Mary. Their Mary is more like the goddesses
worshiped in ancient times by the nations of the world than the Mary
seen in the Holy Scriptures. This worship of “virgin” goddesses
reaches far back into antiquity. The heathen of Ephesus had their
“virgin” — Diana (Acts 19:28). Other nations had their virgin
goddesses, often worshiped with a child in her arms. Ashtoreth and
Tammuz that corrupted Israel, Isis and Horus in Egypt, Aphrodite
and Eros in Greece, Venus and Cupid in Italy, and goddesses
innumerable in the Orient — these and many other “chaste”
abominations were worshiped by the nations of the world.
(2) Was Jezebel heathen? Study Rome’s rites and teachings and
mark the truth: much of it does not come from the Holy Bible.
(3) Did Jezebel persecute the saints of God? Where is a blacker
story in the history of all of earth’s religions than the persecution of
true Christians by the Roman Church? Just trying to list the names
of her victims causes revulsion and horror — Waldensians,
Albigensians, Bohemians, Lollards, Huguenots, Savonarola, Huss,
Tyndale, Latimer, and Ridley, the Inquisition in Spain, the
Netherlands, France, Italy, tortures, murders, unspeakable
cruelties, burnings not by ones and twos but by the hundreds and
thousands. The number of her murdered victims through the
centuries has been estimated as high as 50,000,000 and
sometimes higher (A. B. Simpson, Heaven Opened, an exposition of
the book of Revelation). Read Foxe’s Book of Martyrs and doubt no
more the Jezebel character of the Roman Catholic Church. Facts are
facts and we should not try to look the other way or bury our heads
in the sand. In our day Rome wears a benign smile and casts
seductive glances at her so-called “separated brethren” — the
Protestants. Do not be deceived by her sorceries (17:2; 18:23).
(4) Did Jezebel slay the righteous Naboth for gain? Rome has
done similar deeds to gain some of the “vineyards” of the world.
(5) Was Jezebel married to a Jew and did she graft on to Israel
heathen abominations? Is not Roman Catholicism a horrid mixture
of paganism and Judaism within a framework of Christianity? Her
festivals, rituals, mysteries, idolatries, and much of her doctrine
are not truly Christian in any sense of the word.
(6) Did Jezebel surround herself with a false priesthood? Rome,
too, ignoring the Biblical teaching of the priesthood of all believers,
has her tables where her priests dine.
(7) Was Jezebel responsible for teaching Israel idolatry and the
sins that accompany it? Hear what Bellarmine, many years ago one
of Rome’s principal authorities in theology, had to say: “The images
of Christ and the saints are to be adored, not only in a figurative
manner, but quite positively, so that the prayers are directly
addressed to them and not merely as representatives of the
original.”3 And all prayers directed either to images, or saints, or
angels or Mary is nothing less than that idolatry which God detests
and has repeatedly forbidden and condemned in His word.
(8) Was Jezebel full of whoredoms and witchcraft? Rome is
guilty seven times over of that spiritual adultery with the world
which God hates — not to speak of anything else (17:2-5; James
4:4). Did she teach? Was she a prophetess? The pope is put
forward as an infallible teacher and the official pronouncements of
the Roman Catholic Church are supposed to be binding in earth and
heaven. How much some leaders in the Roman Church have been
in conscious league with evil spirits is impossible to say, but her
“sorceries” are denounced in 18:23.
(9) Did Jezebel try to make herself seductive and alluring?
Rome’s method is the same — beauty, pomp, magnificence in art
and architecture, gild and glitter, stunning displays of worldly
greatness, purple and scarlet, gold, precious stones and pearls.
“Architects, majestic porches, lofty columns, vaulted roofs, gilded
altars have often proved the most influential of Rome’s
missionaries” — d’Aubigne. It is strange how anyone can read the
Bible and still see any connection at all between the vanities, the
riches, the ostentations, the proud displays of the Church of Rome
and the holy, humble, spiritual, unpretending religion of Jesus
Christ.
(10) Would Jezebel repent? No, and I don’t think Rome will
3
As quoted by Williams R. Newell, The Book of Revelation
either. Christ could say of the Jezebel in Thyatira, “I gave her time
to repent of her fornication; and she did not repent”. Likewise
Rome has never shown repentance for the way she has persecuted,
tortured and murdered the saints of God; never has she reformed
when challenged with the truth of God’s word; never has she cast
her idols to the winds and adopted that pure, holy worship
described in the Scriptures; never has she fallen with bitter tears
of regret at the Lord’s feet to have the vast wickedness of the past
blotted out. On the contrary, year by year, she has but added to her
sins.
Will not the righteous Lord whose eyes are like a flame of fire be
avenged on such an one? When Jehu took vengeance on Jezebel
nothing remained but her feet, the palms of her hands, and her
skull. What will remain of Rome when God judges her? “Therefore
her plagues will come in one day: death, mourning, and famine.
And she will be consumed by fire, for the Lord God who judges her
is mighty” (18:8).
Sardis
3:1 “And to the angel of the church at Sardis write: He who has the
seven Spirits of God, and the seven stars, says these things:
“I know your works, and that you have a name that you are alive,
but you are dead. 2 Be watchful, and strengthen the things which
remain, which are about to die, for I have not found your works
complete before God. 3 Remember, therefore, how you have
received and heard, and hold it fast, and repent. But if you will
not watch, I will come on you like a thief, and you will not know
what hour I will come on you.
“You have a few names even in Sardis which have not defiled
their clothes, and they will walk with me in white, for they are worthy.
5 He who overcomes will be clothed in white clothing, and I will
never blot his name out of the book of life, but I will confess his
name in the presence of my Father and his angels.
churches”.
The city of Sardis had once been a famous and powerful city and
its kings were among the world’s richest. Built at the foot of a steep
hill and surrounded by battlements it was a mighty fortress and a
bulwark that seemed never failing. Yet on two occasions the city
with a name fell to the enemy, and for the same reason each time.
The defenders of Sardis were so confident that no enemy could get
over the steep cliffs behind them, or climb the walls which
surrounded them, that they posted no sentries to watch through
the night, even when they were in a state of siege. But each time
opposing forces found a way up the cliffs and over the walls and so
captured the city. They came as a thief in the night and the men
of Sardis did not know what hour they came upon them. After the
second defeat Sardis never regained its former glory. At the time
when Christ gave this letter the city that once had lived was in a
state of degeneration and decay.
The sad thing is, the church there was no wiser than the city had
been. Christ presents Himself to this church as the One who has the
seven Spirits of God and the seven stars — as One who can keep
them safely and supply every need for spiritual life, as One who is
indeed a Mighty Fortress filled with living resources. And this was
their desperate need. For they had a name that they lived, but in
fact they were dead.
“Write to Sardis, saith the Lord,

And write what He declares;
He whose Spirit and whose word
Upholds the seven stars:
All thy works and ways I search,

Find thy zeal and love decayed;
Thou art called a living church,
But thou art cold and dead.”
Cowper
They were a hollow shell, a graveyard, a corpse that still

managed to keep up a reputation for being alive. Their Christianity
was only in name and not in power. “The name of Sardis was a lie.
Indeed, Sardis may be said to be the first church in the history of
Christendom to have been well-nigh filled with what we now call
nominal Christians” (J. R. W. Stott).
It might be profitable to enquire how the church at Sardis, being
dead, yet had a reputation for being alive.
(1) We know nothing of the past history of this church, but is it
not more than likely that the name they had for life had been won
by their fathers who may have had much spiritual vitality? It
is very possible that the church there began with a mighty
movement of the Spirit of God. But in process of time, as the

Ephesians had left their first love, these had left their first life. This
is suggested by verse two — something remained of life from a
former day. It is also indicated by verse three: they were to
remember how the church had received and heard the Word of God
in other days.
Whether or not this be true of Sardis in that day, it certainly is
true of many churches and whole denominations in this — their
reputations for vital Christianity being earned not by themselves
but by those of a former generation. Famous names may live on
long after the churches they founded have died.
(2) It is almost certain that long after the life had gone out of
Sardis, works were maintained in order to keep up their name of
being a living church. And religious activity is often mistaken for
spiritual life. “Churches are very apt to put the best goods into the
window, very apt to make a fair show in the flesh, and, like men
of the world, they try to make a fine figure, upon a very slender
estate. Great reputations have often slender foundations” (C. H.
Spurgeon). Once having had the name they would not easily give
it up, even if the keeping of it involved pretense and hypocris. Thus
were the Pharisees (Matt 23:14, 23-28).
Instead of recognizing their deadness and prostrating
themselves before the Lord in repentance, instead of pleading with
Him to revive their cold stony hearts, they may have put on a
greater outward show to impress men. If we were able to go back
in time and pay a visit to Sardis no doubt we would see a church
of great activity, many worshipers, and pleasant services on the
Lord’s day. They wanted Christianity, no doubt, they wanted a
name for godliness, but they didn’t want God. They probably
didn’t mind much being dead, especially since they could have a
reputation for life along with it. Yes, they certainly had works, but
nothing was complete, nothing fulfilled (v 2).
(3) It may be that the reputation for life was maintained by those
few even in Sardis who had not defiled their garments (v 4).
Sometimes a whole church seems to be alive because of the living
few. The vigorous activity of a handful of dedicated believers may
make one forget for a time the dead masses in the church.
However they may have maintained their reputation for life, one
thing is certain — they were just about to lose their reputation.
What little vitality that did remain was ready to die, and when all
was dead even these pretenders at Sardis could scarcely conceal
the stench for long. They were threatened by a sudden overthrow.
As Sardis the city had twice been secretly captured, so Sardis the
church lay exposed to One who would suddenly come as a thief,
strip it bare and leave it a dead waste.
Five things were required if they would avoid this disaster.
(a) “Be watchful.” Already opposing forces are coming up the
cliffs and climbing the walls. Arouse yourselves to action; stir
yourselves up, be vigilant, be watchful. Or else you will soon find
your last remaining treasures forever gone.
(b) “Strengthen the things which remain”. Still there is hope.
You are not altogether without resources. Something remains from
a better day. “Therefore strengthen the hands which hang down,
and the feeble knees, and make straight paths for your feet, so that
the lame may not be turned aside, but healed instead” (Heb
12:12,13).
(c) “Remember therefore, how you have received and heard”.
The church had not merely heard, they had once received the Word
of God. False teaching did not seem to be a problem there (we read
nothing here of Nicolaitans or Balaamites or Jezebel). They still had
the form of truth if only they would remember it and turn back to
their former ways. They must call to mind the grand truths their
fathers had gloried in.
(d) “Hold it fast”. Take hold of the truth and never let it go. You
have it before you; believe it and act upon it.
(e) “Repent”. By thus waking up, remembering former days,
and stirring yourselves up to obedience, you will find a spirit of deep
repentance. Fall in your deadness before the Lord of Glory who has
the seven spirits of God. He is the Prince of Life. The Spirit of God
is the Spirit of life (Rom 8:2). Living contact with Him will flood the
church with heavenly vitality. The dark winter of death will end and
spring will come to Sardis again. Weep out your failure and your
pretense and your deadness before Him. Take with you words and
turn to the Lord. Say to him, “Take away all iniquity and receive us
graciously” (Hosea 14:2). Say, “My soul clings to the dust. Revive
me in accordance with your word” (Ps 119:25). Thus even dead
Sardis can blossom anew.
There are always the few, the blessed remnant who listen to
God’s Word. Some will watch their garments, their outward walk,
and will keep themselves clean from the defilement of death all
around them, and walk with the Lord here below. These are
the ones who will walk with Him above. Those who keep their
garments white on earth will be clothed with white in heaven.

“Follow peace with everyone, and holiness, without which no one
will see the Lord” (Heb 12:14). “Everyone who has this hope in
him purifies himself, just as he is pure” (1 John 3:3). Thank God,
there is always a fountain where garments can be kept clean
(1 John 1:7,9).
Some writers take the sweet promise of verse 5 and turn it into
a threat. The Lord Jesus does not threaten that He will blot the
dead in Sardis out of his book. He promises that He will not blot
the overcomer out. Had someone taught them that there was a
possibility of it? Did they fear that sooner or later they might fall
away from the faith and perish forever? This should reassure them.
“I will never blot his name out of the book of life”. Some teach that
names of true Christians can be blotted from the book of life. But a
careful examination of all references to the subject does not turn up
one plain Scripture that positively teaches it. Others think that all
men are originally written in that book and are blotted out only as
they forfeit their right to salvation by refusing to trust Christ.
Others have thought that there are different books, one from
which the sinner and apostate may be blotted out; another from
which the believer can never be blotted out.
This is a difficult subject because of our ignorance of God’s books
and the way he keeps them. Let no man presume to teach too
much from a reference to them.
There is evidence, it seems to me, in this verse that all true
Christians are overcomers. The overcomer here is promised the
same thing that is promised in Matt 10:32 to all those who confess
Christ before men. “With the heart man believes for righteousness
and with the mouth confession is made for salvation” (Rom 10:10).
Thus the saved confess the Lord, and the Lord confesses them
before the Father, and before the holy angels (Luke 12:8).
churches.
Does the church of Sardis fit into any prophetic outline of the
whole church age? Many are sure that it does. Thyatira takes us up
to the time of the Protestant Reformation (they say), when great
names and reputations were made. Sardis is not the Reformation
itself — that was life and not death — it is the age that followed
when all too many churches, alas, did have a mere name without
the life of their fathers.
(1) What names they had! Luther, Calvin, Zwingli, Knox,

Tyndale! Protestant! — which suggests spiritual vitality, living
protest against evil in doctrine and conduct. What a reputation had
been handed down for courage in the face of danger, for exploits in
the study and in the pulpit, for bold proclamation of recovered
truth! What memories of glory and life! Now much was dead and
the things that remained were ready to die, though the names lived
on.
(2) The works of the Reformation and the age that followed were
doubtless not altogether perfect before God (v 2). The Reformers
were wonderfully awake to some extremely important truths.
Everyone in this day who loves Christ and His Word owes much to
that marvelous work of God through His servants. But must it not
be confessed that a good deal of superstructure that came to be
built at that time and afterwards was not always provided with a
proper Scriptural foundation? Was sufficient care taken to keep the
church separate from the world? Do any of us imagine that the
Reformation was really perfect?
(3) However that may be, isn’t it true that, following the
Reformers, much of Protestantism for a great many years was
indeed, like Sardis, in a state of spiritual death? Can it be doubted
that a great deal of Protestant Christianity was (and is) merely
nominal? There were a few names in every Sardis that did not
defile their garments. But what shall we say of the masses of
professing Christians whose names were on the church rolls?
G. Campbell Morgan has some valuable comments on these
letters. His “The Letters of Our Lord” is to be recommended to
anyone who wants to study this portion of the Revelation from the
practical point of view. On Sardis he gives four evidences of life that
will be found in any living church: “There will be growth,
compassion, union, and emotion”.
Concerning growth he says: “That church is in a sorrowful
condition that has added nothing to its membership through the
propagative life forces of its own communion. . . .If none are born
again directly through the working of the church, we may almost
certainly say that the church is dead. I say this in all seriousness
and without apology. I would be afraid to remain as pastor or
member of a church if for any length of time there were none
added to its fellowship upon confession of faith”.
On emotion: “It is the dead that have no tears, no laughter, no
music, no mourning. I have no patience with the man who boasts
that his religion lacks emotion. The church without tears and
laughter Christ has little use for. . . .The church that lives thrills with
emotion, is full of laughter, and full of tears, perpetually breaks

into song, and is silent again in the silence of pain”.
On union: “Disintegration is a sign of death. If the church be
filled with sections and parties and schism, it is because of the lack
of the life element”.
On compassion: “The church which has no heart or compassion
for the lost, is dead. . . .Every church should be an asylum for the
lost, a refuge for the broken-hearted, a home of welcome for the
harlot and the publican”.
Philadelphia
3:7 “And to the angel of the church at Philadelphia write: He who
is holy, he who is true, he who has the key of David, he who opens
and no man can shut and shuts and no man can open, says these
things:
8 “I know your works. See, I have set before you an open door,
and no man can shut it, for you have a little strength, and have
kept my word, and have not denied my name. 9 Look, I will make
those who are of the synagogue of Satan, who say they are Jews
and are not, but lie, look, I will make them come and show
reverence at your feet and know that I have loved you. 10 Because
you have kept my word about patient endurance, I will also keep
you from the hour of trial which will come upon the whole world,
to test those who live on the earth.
11 “Look, I am coming quickly. Hold on to what you have, so
that no man takes your crown. 12 Him who overcomes I will make
a pillar in the temple of my God, and he will never go out. And
I will write on him the name of my God, and the name of the city
of my God which is the new Jerusalem, which is coming down out
of heaven from my God. And I will write on him my new name.
churches”.
Philadelphia means “brotherly love”. The church there was well

named. The Lord does not rebuke them for anything (unless the
words in verse 8 “You have a little strength” be taken as a mild
reminder that they could and should have had more). Smyrna is
the only other church that is not rebuked.
Christ’s titles given in the opening verse indicate the emphasis

of the whole letter. He is the Holy One, the True One. These are
really divine titles and are used as such in 6:10. Did they have but
a little strength? He was to them the Almighty One. Northwest of
Philadelphia was dead Sardis, and beyond Sardis corrupt Thyatira.
Lukewarm Laodicea lay 40 miles to the southeast. These three,
the worst of the seven and those which (with Pergamos) brought
most dishonor to the holy name of Christ, were nearest to this
church. But the Philadelphians were not to judge the character of
Christ by what they saw in them. Though His churches had
corrupted themselves and though they had listened to lying
prophets, still Christ was holy, Christ was true. And He is the One
who has the “key of David”, who shuts or opens doors at His
pleasure regardless of the weakness or strength of man.
The key of David is a clear reference to Isaiah 22:22. Shebna was
treasurer or steward over the king’s house; but he was rejected for
unfaithfulness and Eliakim was appointed in his place. The
government of the affairs of the house were committed to him. But
this whole passage evidently looks to One greater than Eliakim.
Here the Lord refers the promise to Himself. The government is
upon His shoulders; He is the One who is “a glorious throne to His
father’s house”. He is the steward over the household of God, the
treasurer who opens to His people the storehouse of wisdom and
grace and spiritual gifts. In the affairs of earth, though He has not
yet come personally to reign, the sovereignty, the authority are
wholly His.
(1) He opens or shuts the door of salvation to individuals. He
Himself is the door (John 10:9) and no man can shut it. Satan may
fill the world with lies; false prophets may proclaim other ways and
other saviours; Pharisees may try to shut up the kingdom of
heaven; the pope may boast that the keys of the kingdom are his.
Still the door stands open and the righteous run into it and are safe.
Neither Satan, nor false prophets, nor Pharisees, nor pope, nor
governments and human authorities can by any means close the
door. At the proper time, when all the sheep are safely home, the
Master of the house, the greater Eliakim, will rise up and shut the
door and no man will be able to open it (Luke 13:25).
(2) He opens or shuts the door of service to His people. This
seems to be the main emphasis here. He alone knows where each
of them should be and what each should be doing. He knows their
condition, talents and capacities. Let there be but a little strength
where there is a confession of Christ’s name and true obedience
to His Word and Christ will open doors of ministry (v 8). “Have thy
tools ready and God will find use for them” (Kingsley). This is a
true word. The church or the individual may be small, weak, poor
and despised; only let them be truly ready and doors will be
mysteriously opened that neither the power of Satan nor the
malice of men can shut. Paul wrote to the Corinthians “A great door
and an effective one has opened to me, and there are many
opponents” (1 Cor 16:9). But none of those adversaries, much as
they tried to hinder God’s work, could at all shut the door; not they,
nor all the gates of hell, nor all the might of the Roman Empire. See
also in Acts 16:6-10 how the One with the key of David shut and
opened to His servants.
(3) He opens or shuts the door of opportunity to peoples and
nations. It is He who “has made from one blood every nation of
man to dwell on all the face of the earth, and has determined the
times set for them, and the boundaries of the regions where they
live, so that they would seek the Lord “ (Acts 17:26,27). It is He
who, in the fullness of time, “opened the door of faith to the
Gentiles” (Acts 14:27). It was He who directed Paul and his
companions to Galatia and Phrygia, but not to Bithynia and Asia,
and He who brought them down to Troas and opened a door to the
whole of Europe. And He who having once forbidden them to preach
in the province of Asia, later in His perfect time led them to
Ephesus, the chief city of Asia.
All of earth’s open doors He has opened and all of earth’s closed
doors He has shut, and both the one and the other because He sees
it is right to do so. Think of the supreme sovereignty this involves
among the nations. There is no doubt that He shuts the door in
judgment to peoples who disobey and reject Him, and in grace
opens to a people previously prepared by Him for the day and hour
of their opportunity. To do this He can and does put down or exalt
kings and governments at His pleasure. “Whatever the Lord
pleased, that he did in heaven, and in earth, in the seas and all
deep places” (Ps 135:6). All power in heaven and in earth is given
to Him (Matt 28:18; John 17:2). This is our Lord Jesus, wonderful
in counsel and excellent in working.
Yes, our Lord has the keys and He uses them. But let us
remember that however He may exercise His sovereignty with
nations or with individuals He is the Holy One, the True One. He is
just and compassionate in the use of His power. We can know that
for every Jerusalem handed over to a just punishment there are
tears in the eyes of the Son of God. In this there is perfect rest for
our hearts.
An open door to a church or an individual or a nation speaks of

both opportunity and responsibility. There will be opportunities to
believe for salvation, to glorify God, to serve Christ, to do exploits
in His name, to win crowns, to lay up in heaven eternal riches.
There will also be corresponding responsibilities. When God gives
opportunities to a people He intends that they be taken; when He
opens doors He means that they should be entered.
His judgments come upon men both in time and in eternity for
neglecting these opportunities (Matt 21:43; 23:37,38; Heb 2:3).
Nations lose their glory, churches lose their lampstands,
unbelievers lose their souls, Christians lose their crowns just for
this — God gives them an open door and they do not enter. The
destiny of peoples and nations depends far more on their response
to God’s Word than is ever imagined by them.
On the other hand, who can measure the rewards of obedience
to the Word of God? At Philadelphia the rewards were great.
(1) It meant further opportunities for evangelism (v 8). The
open door set before them suggests wider opportunities than they
had previously known. This is always God’s way. To those who are
faithful in a little, much will be given, and to those who faithfully
enter small doors set before them, larger doors will be opened.
(2) It meant victory over their enemies (v 9). There was in
Philadelphia, as in Smyrna, a group of Jews who were outwardly a
synagogue of Jews, but inwardly a synagogue of Satan. Doubtless
here as there they were the bitterest enemies of the Christians.
The Lord Jesus here promises His faithful church that a time would
come when these proud sons of Jacob would be compelled to
prostrate themselves and acknowledge that God was in them for a
fact. God’s blessing upon His people would be so unmistakable that
even their enemies would understand that He loved them greatly.
This verse, with the expression “I have loved you”, indicates the
great affection the Lord had for this church. It is remarkably
honored among the seven and is the only one of them to be
promised a measure of present exaltation.
(3) It meant being kept from a great temptation (v 10). A
universal trial was coming on all the earth and the believers at
Philadelphia were promised deliverance. This does not mean that
this church was removed from the world, but only that either the
inner state of their hearts, or their outer circumstances, would be
such that they would not be entangled in that time of temptation.
See the note at the end of the comments on this letter.
(4) It meant opportunities to win crowns (v 11). In a sense they

had already won one, but it was required of them to hold fast to the
end in order to actually receive it. Judging from this verse, it is
possible for others to take our crowns. They cannot take our
salvation but they may take the rewards for faithful service we
might have won had we continued in the path of faithful service.
Those who enter the open doors we should have entered and do the
work we could have done will win the crowns we could have won.
These crowns represent priceless rewards in glory. If there are
tears in our eyes when we stand before Christ to be judged for our
works, surely one cause will be that through carelessness, or
laziness, or unbelief, or lack of consecration to the Lord’s will, we
failed to win the prize of our Lord’s approval (Matt 25:21; Luke
19:17; 1 Cor 3:8-15; 9:24-27). “So run that you may obtain.”
The overcomers in Philadelphia, weak though they may have
been, were presented with a glorious prospect. They would occupy
positions of strength and stability in God’s eternal temple. They
would be pillars. Overcomers will be permanently built into that
structure which will be the habitation of God forever. “I saw no
temple in the city, for the Lord God Almighty and the Lamb are its
temple” (21:22). Thus the promise seems to speak of being built
into Christ Himself.
The overcomer, as a pillar, will have three names written upon
him. The name, of course, signifies the nature of a thing.
(1) The overcomer will have the name, the nature of God
imprinted on him. He Will have the mark of God’s ownership. He
will shine with the glory of God. He will have a nature perfectly true
to that nature of light and love.
(2) The overcomer will have the name of the city of God. He will
feel perfectly at home in that bright, shining, golden, glorious place.
His character will be in perfect harmony with its character.
(3) The overcomer will have written on him the new name of
Christ. Some yet unknown wonders of His person he shall not only
see but partake of. We have not yet seen even the edges of His
ways. In that day His glories and perfections, as yet unrevealed,
will be written on the overcomer. “When he appears, we will be
like him, for we will see him as he is” (1 John 3:2).
churches.
Does the church of Philadelphia represent an age in the history
of the church universal? Those who think so point out the striking
resemblance between that church and the modern age of revivals

and missions.
(1) It is true that the church age represented by Sardis was not
known for great revivals and missionary activities. Christendom
did, on the whole, seem to be in a state of spiritual lethargy and
death. But in the 18th and 19th centuries the Spirit of God moved His
people in a new way that resulted in a far wider dissemination of
the truth than had been known for a great many years. Count
Zinzendorf and the Moravian Brethren with their tremendous
missionary zeal, the Wesleys and Whitefield and the English
revival, William Carey and other early missionaries, Finney,
Moody, Spurgeon and other great preachers of the 19th century,
marvelous revivals of true religion in America, Ireland, Scotland,
Wales, England, Europe, the rise of evangelical denominational and
faith missions to take the Gospel to the ends of the earth — all this
was truly Philadelphian.
(2) For all that, in comparison to the apostolic age (that
evangelized the known world in one generation) this modern age
could be characterized by the words, “you have a little strength”.
(3) It has been above all, perhaps, the day of open doors. Whole
continents have been opened to the preaching of the Gospel.
Opportunities beyond numbering have abounded and do abound
on every side.
“See o’er the world, wide open doors inviting,

Soldiers of Christ, arise and enter in!
Christians awake! Your forces all uniting
Send forth the Gospel, break the chains of sin.”
Note on verse 10
Many writers take this statement in 3:10 as an unqualified
promise to the true Church toward the end of this age that it will
escape completely the Great Tribulation. They believe this teaches
that all real Christians will be caught away to heaven before that
terrible time of persecution begins on the earth. This catching away
is known as the Rapture and the doctrine thought to be taught in
this verse is called the Pre-tribulation Rapture. Others, while gladly
owning the truth of the Rapture, insist that it will occur after the
Great Tribulation is over. This teaching is known as the Post-
tribulation Rapture position.
That there will be a catching away of the true Church from the
earth at Christ’s coming is a clear teaching of the New Testament.
Christ will come for His own and we shall meet Him in the sky and
behold Him face to face. This is the grand hope of the believer
(1 Thess 4:13-18).
“Do we not hear Thy footfall, O Beloved,

Among the stars on many a moonless night?
Do we not catch the whisper of Thy coming
On winds of dawn, and often in the light
Of noontide and of sunset almost see Thee?
Look up through shining air
And long to see Thee, O Beloved, long to see Thee,
And wonder that Thou art not standing there?
And we shall hear Thy footfall, O Beloved,

And starry ways will open, and the night
Will call her candles from their distant stations,
And winds shall sing Thee, noon, and mingled light
Of rose-red evening thrill with lovely welcome;
And we, caught up in air,
Shall see Thee, O Beloved, we shall see Thee,
In hush of adoration see Thee there.”
Amy Carmichael
The Rapture of the Church is a fact of the future as certain as any

fact of the past. However, there is considerable disagreement
about the time of the Rapture. Some of those who teach a pre-
tribulation Rapture think that this promise to the church at
Philadelphia is evidence for it. Now I must confess that it seems to
me a very doubtful matter to use this verse so dogmatically in this
way. To be fully assured that a pre-tribulation Rapture is taught
here the following statements would have to be proved.
(a) It would have to be proved that the “hour of trial” refers to
the Great Tribulation. That it did not mean this in reference to that
local, historical church in Philadelphia is perfectly clear. They were
delivered in some time of trouble, but it was not the time of the
Great Tribulation for that time is still in the future. Remember that
the primary interpretation of these letters must see them in their
relation to those historical churches. It is likely that the phrase has
a double reference both to a period of temptation in that day and
to some future trial in the last days. But it would still have to be
proved that the “hour of trial” referred to the Great Tribulation, and
not to the Day of the Lord that follows it, or to something else
altogether. It may even mean the ten days of tribulation coming on
the church at Smyrna from which believers there were not to be
delivered. In the letter to Thyatira we saw that when the Lord
wishes to indicate great tribulation He uses those words. Is it not
significant that he uses different words here?
(b) It would have to be proved that to “keep you from the hour
of trial” means a catching away before the hour begins, and not a
keeping during that hour from spiritual danger. Many scholars
defend one position and many the other. It is evident that,
whatever it may mean in the future, as regards the local, historical
church at Philadelphia, being kept from the hour did not involve a
catching away from the earth before the hour began. In their case
at least (assuming that there was a fulfillment in that local historical
church) it meant protection from the trial while they remained on
earth. Now if it is possible that this promise was fulfilled in that
historical Philadelphia without a “rapture” before the trial began,
then it would appear equally possible that it could be fulfilled in
the same way in any Church in any future time of trouble.
Robert Gundry points out that a promise similar to Rev 3:10 was
given to Israel concerning their time of trouble — “Alas! For that
day is great, so that none is like it. It is the time of Jacob’s trouble,
but he will be saved out of it” (Jer 30:7). He says, “If a pre-
tribulation rapture will not be required for deliverance from the
time of Jacob’s distress, neither will a pre-tribulational rapture be
required for preservation from the hour of testing.” (The Church
and the Tribulation, page 60).
(c) It would have to be proved that that local church at
Philadelphia was chosen by the Lord Jesus to represent the entire
number of His true people living in the last days before the
Tribulation breaks on earth.
For my part, while admitting the possibility that the promise may
apply to the true Church in the end time, I have not read or heard
any conclusive proof for the above propositions.
It seems likely that “kept from the hour” means this: the church
at Philadelphia would be kept from being entangled in an
especially severe time of trial, a dangerous hour when temptation
would be very urgent and pressing, and almost irresistible for those
entangled in it. Christ would give them a state of heart, or arrange
circumstances in such a way, that they would not be ensnared in
that hour of temptation and overcome.
John Owen in his book Temptation and Sin makes a distinction

between being tempted and entering into temptation. The latter
means to be exposed to an excess of violent temptation which
traps a person in a way that ordinary temptation does not. And so
we are to pray that God lead us not “into” temptation.
At the time of His crucifixion Jesus said that it was the hour of the
power of darkness (Luke 22:53). Yet there were many then
living in Israel who did not enter into that hour — that is, they were
not entangled in the peculiarly dangerous temptations of that
hour. In the garden Jesus said to His disciples, “Watch and pray,
so that you do not enter into temptation” (Matt 26:41). An hour of
extraordinary temptation had come, but by prayer and
watchfulness they could be kept from entering into it. That is, they
would be preserved from circumstances that would endanger
them, or the inner state of their hearts would keep the temptation
from working in them as it did in many others. In similar ways the
church at Philadelphia was to be kept from the hour of temptation.
See Temptation and Sin, pages 96-101, 137-149.
Laodicea
3:14 “And to the angel of the church of the Laodiceans write: The
Amen, the faithful and true Witness, the Beginning of the creation
of God says these things:
15 “I know your works, that you are neither cold nor hot. I wish
you were either cold or hot. 16 So then, because you are
lukewarm, neither cold nor hot, I will spit you out of my mouth;
17 because you say, ‘I am rich, and have many possessions, and
need nothing’, and do not know that you are wretched, and
miserable, and poor, and blind, and naked. 18 I counsel you to
buy from me gold tried in the fire, so that you can be rich; and white
clothes, so that you can be covered and that the shame of your
nakedness does not appear; and ointment to put on your eyes, so
that you can see.
19 “All those I love I rebuke and discipline. Be zealous,
therefore, and repent. 20 See, I stand at the door, and knock. If
anyone hears my voice, and opens the door, I will come in to him,
and will eat with him, and he with me.
21 “To him who overcomes I will grant to sit with me on my throne,

just as I also overcame, and have sat down with my Father on his
throne.
churches”.
Our Lord Jesus Christ loves the churches too well to withhold
from them a witness concerning their true condition. He presents
Himself to this church as “the faithful and true witness”. He stands
before them to declare things as they are; and He will do it no
matter how costly to Himself or grievous to them. And He is the
Amen, the One whose word is utterly final. He has but to speak and
it is done. These two titles appearing here together are an emphatic
declaration that the message He gives to this church is
unquestionably to be believed, that His warnings and promises are
certain beyond all doubt.
He is also the “Beginning of the creation of God”. This phrase
does not mean that He was the first to be created (for as God He
was never created at all). It means that He is the One from whom
creation began. Williams translated, “The origin of God’s creation”.
It is the Mighty Creator Himself who speaks to this church. And it is
He who stands outside the door and tenderly knocks. He who has
an ear let him hear.
In the whole of the church at Laodicea there was not one thing to
commend. They had works and riches and no doubt many other
things highly esteemed among men. But to Christ it was all
nauseous and abominable. Behind the mask of religion and
respectability and outward prosperity He saw the loathsome reality.
He had come to taste of their spiritual condition and He found it
lukewarm and disgusting. They were not openly against Him, but
they were not wholeheartedly for Him. They had not given up their
profession, their religious activities, their church services, but there
was no heart for Him in any of it. They had form without fervency,
profession without passion, activity without ardor. They were not
like Saul breathing out threatenings and slaughter against the
disciples of the Lord, not they. If they had been like that there
would probably have been more hope for them. Nor could they,
like Paul, say “I count all things but loss for the excellency of the
knowledge of Christ Jesus my Lord”. They were neither the one nor
the other. They had heard the truth concerning Christ and it left
them unmoved. They kept up their profession of religion because
of supposed advantages to themselves, but they made sure there

was no fanaticism, no enthusiasm, no emotion. Their attitude has
been well described as “insolent indifference”. G. Campbell Morgan
wrote, “Lukewarmness is in itself a contradiction of all we profess to
believe”.
If the Gospel of Christ is worth anything at all, it is worth
everything. If Christ is truly Lord then He has every right to demand
all we have and are. Christians are to forsake all that they have,
take up their cross and follow hard after Christ (Luke 14:25-27,33).
They are to present their bodies living sacrifices (Rom 12:1,2).
They are to be fervent in spirit (Rom 12:11). They are to love the
Lord their God with all their heart, soul, mind, and strength (Mark
12:30). Their one business in life is to be well pleasing to their Lord
in everything (2 Cor 5:9). Where were these blessed fruits of the
Gospel in Laodicea? Christ searched for them in vain. He found
nothing but lukewarmness, the most sickening of all spiritual
conditions to that One of zealous love. The Faithful Witness tells
them plainly that He cannot stand them and that it would have been
well for them had they been either hot or cold.
There would seem to be three reasons for this.
(1) The cold are those who have made no pretense of being
Christian, and may be even violently opposed to the Gospel. They
have been untouched by the power of grace and thus still have
possibilities of becoming fervent Christians. But whether they turn
to Christ or not it is plain to all in their case how they stand toward
Him. But the lukewarm have heard the truth, have had the Spirit
of God witnessing to the Gospel in their midst, have made a
profession of faith with their lips, but yet remain unmoved and
uncommitted in their hearts. There is hope that those here called
“cold” will be converted. But what is to be done with those who
react to the clear preaching of the Word of God with smug
indifference? If the truth and the Spirit cannot move them what is
left?
(2) Another reason why He prefers cold to lukewarm, I think,
is that at least the cold, godless man does not give the world a
false picture of God’s church. But those lukewarm Christians who
profess to be Christ’s people, His representatives on earth and the
congregation of the righteous, create a lying impression of what
true Christianity is, and so become a stumblingblock to others as
the cold could never be. The Church is called to be a peculiar
people to show forth the virtues of Him who has called them
out of darkness into His marvelous light (1 Pet 2:9). But these
lukewarm! Christ is on the outside and they are content to have

it so. How will they show forth His perfections? Instead they
create an altogether wrong idea in the minds of unbelievers
concerning Christ and Christianity. They are a living lie continually
presenting to the world an utter perversion of the holy truth of
God. Unbelievers viewing the smugness, the spiritual poverty,
the hypocritical profession of these individuals or churches might
well ask, “Is this Christianity? Is this all Christ can do? Is this that
salvation and abundant life of which they boast?” And so the
lukewarm spoil Christ’s witness on earth and are nauseous to Him.
(3) There is no doubt another reason for Christ’s displeasure with
them. We saw in the letter to the church at Ephesus what Christ
desires to experience in His assemblies. We see it in verse 20 of
this letter to Laodicea. We see it in His pleading words to even this
church, “All those I love, I rebuke and discipline. Be zealous
therefore and repent.” We see it indeed everywhere in the Bible
— this strange yearning of God for loving fellowship with men. How
often in the days of Israel did He hold out His arms to rebellious and
unresponsive people. How carefully did He search out the few with
whom He could walk. What mighty appeals, appeals to move
hearts of stone, did He give through His prophets. With what
reluctance did He at last withdraw from them. He, whose name is
Love and whose nature is Jealous (Ex 34:14) cannot act differently
now. He will ardently desire the love of the Laodiceans. He will
come to satisfy His heart with their fellowship. But He cannot fail
to turn away in disgust when there is no response, no returning
affection. He will spit them out as He did Israel long ago. But, as
with them, He will groan as He does it and weep.
What a contrast we have here between Christ’s view of these
Laodiceans and their thoughts of themselves! What a gulf existed
between what they said of their condition and the awful reality!
The terrible truth was this -- that which sickened Christ was a
source of pleasure and satisfaction to themselves. They were smug
and at ease and proud of their church and their religion, and were
confident that God and man shared their view of things.
“You say, I am rich, and have many possessions, and need
nothing.” There may be some question whether they prided
themselves on their material prosperity or on an assumed spiritual
prosperity. It is true, no doubt, that the church was a wealthy one.
The city of Laodicea was a banking and trading center. It had a
famous medical school where (among other things) a powder was
prepared for the eye disease, ophthalmia. And it was well known for
the manufacture of beautiful cloth. Christians there made money

and the church coffers were probably full. But I am inclined to
think that their biggest boast was in what they considered their
religious attainments. They made a common mistake and
confused material prosperity with spiritual progress. They took the
favor of Mammon for the favor of God. They truly felt that they had
need of nothing. They knew not their weakness, their sin, their
need of God’s grace, the presence of Christ, the power of the Spirit.
They would never have confessed with David, “I am poor and
needy; make haste to me, O God.”
“And do not know that you are wretched, and miserable, and
poor, and blind, and naked.” “Do not know.” Self-deceit is very
dangerous. It is a dreadful thing to be before God wretched and
miserable and poor and blind and naked. It is more dreadful still
to be so and remain in ignorance of it. “God, I thank you that I am
not as other men are”, prayed the Pharisee. This was the spirit of
Laodicea. They were the sort to thank God that they weren’t dead
as the Sardis Christians, poor and despised as Smyrna, torn with
heresies as Pergamos, in the grip of a false prophetess as
Thyatira. They were not like Lazarus, full of sores and begging
crumbs of bread — they were as the rich man himself, clothed in
purple and fine linen and eating only the finest things every day. As
so many professing Christians of this day, they thought themselves
righteous when, in fact, they were abominable. They felt warm and
content and basked in the glow of self-esteem when, in fact, they
were pitiable in themselves and contemptible in their behavior
toward the Son of God. The source of their lukewarmness, their
indifference was their self-ignorance.
The Lord really said to them, “You are the wretched one.” Of all
the churches this one had the highest opinion of itself, but was the
worst of them all — worse than Thyatira, worse than dead Sardis.
It was the exact opposite of the church at Smyrna. They were
suffering great poverty but were rich in spiritual things. This
church was rich in material things but desperately poor in the
things that really matter. If only they would see the truth!
See Christ’s loving counsel to this church. “Buy from me gold”
— true divine riches; “white clothes” — the righteousness of our
Lord Jesus Christ in which alone we can safely stand before God;
“ointment” — Christ’s remedy for spiritual blindness. All we can
ever need is in Him. He is the supplier of every good that we
require to make us acceptable to God and happy forever. Blessed
indeed is he whose sin is covered, whose eyes are opened, whose
treasure is in heaven. Come, then, without money and without

price to buy from Him.
He cannot leave the Laodiceans like this without a final appeal.
Even now if they will only show a little zeal and turn heartily from
their sin —. Outside the closed door the Saviour waits, barred from
the fellowship of this church, shut out of the hearts of its people.
Not here does He make as though He would go further (Luke
24:28), but solemnly stands, earnestly knocks. There is a choice
before all such churches, all such people. The choice is to be
complacent, self-righteous, lukewarm or to make Christ the very
center of life; to open the door wide and gladly receive Him -- or to
keep it shut in His face. You who read this, if you have not yet
opened your heart to Him, I plead with you in Christ’s name to
receive him now by faith. “As many as received Him, to those who
believed in his name, to them he gave the right to become the sons
of God” (John 1:12).
To this church — “the wretched one” — is given the most moving
invitation and one of the most wonderful promises to overcomers in
all the seven churches. This is the loving heart of Christ. This is the
grace of our God “Where sin abounded, grace much more
abounded” (Rom 5:20). To those who receive this abundance of
grace, to the overcomer, will be given the highest outward honor
a mortal can receive on earth. “To him who overcomes will I grant
to sit with me on my throne, just as I also overcame, and have sat
down with my Father on his throne”.
He who has an ear (yes, in any church, in any age), let him hear
what the Spirit says to the churches.
Let him hear and let him respond.
Great Dweller in eternal light

Who filleth all the holy place,
Thou radiant Image of God’s face
High throned above all other height:
O Jesus, wouldst Thou dwell in me?
Canst Thou desire my company?
Pure unexampled Love Thou art

And all my yearning soul demands.
Come, Saviour, though all hell withstands
Since Thou wilt stoop to this mean heart;
Since Thou wilt stoop to such a throne,
Take Thy great power and reign alone.
O Lamb of God, I groan for Thee

With sighs too deep for feeble speech.
Come, grant the gift beyond the reach
Of words, or thoughts, or imagery.
Cleanse this Thy temple through Thy blood,
And make my heart Thy fixed abode.
Depart, ye thieves of unbelief;

The high and lofty One above
Will show the measure of His love,
Will early speed to my relief.
He, to this contrite heart, draws near
To make His habitation here.
By faith I seize the joyful prize.

My Lord, come to Thy house in peace.
My heart awaits Thy bright increase,
My Master, O my Master, cries.
And from the bliss Thy presence brings
Eternal adoration springs.
Across the threshold of my soul

He comes, a holy, heavenly Guest.
He enters now within this breast,
Destroys the sin and fills the whole.
By faith I claim Him as my own
And know that which cannot be known.
My prostrate spirit worships Thee.

My tears are seen, my prayer is heard.
I rest upon Thy promised Word
To live and will and walk in me.
What splendid things shall I not prove
Filled with the fullness of Thy love?
According to the prophetic interpretation of these letters,

Laodicea was chosen to represent the final age of the church. It is
perfectly clear from the New Testament that the last state of the
church on earth will be one of deep and wide-spread apostasy.
Laodicea might well be a picture of this in the following ways.
(1) There is perhaps a suggestion of it in the very name.
Laodicea is a compound of two Greek words and means people’s
rights or rule. Not apostles, not prophets, certainly not Christ, but
the people themselves taking everything into their own hands.
Christ is shut out and the church tries to run its own affairs without
His interference. This is democracy in the worst sense of the term.
“Understand this also: In the last days perilous times will come.
For men will be lovers of themselves”; “The time will come when
they will not endure sound doctrine, but following their own desires
they will accumulate crowds of teachers for themselves because
they will have itching ears. And they will turn away their ears from
the truth” (2 Tim 3:1,2; 4:3,4).
(2) The last state of the church will be a time of indifference to
the person and fellowship of Christ. “Men will be lovers of
themselves. . . .lovers of pleasure rather than lovers of God, having
a form of godliness but denying its power” (2 Tim 3:2-5);
“Because lawlessness will abound, the love of many will grow cold”
(Matt 24:12). This is the final fruit of that loss of first love seen in
the early church.
(3) Wealth and prosperity will also be a mark of the last days.
“Come now, you rich men, weep and howl because of your
miseries that will come on you. . . .You have heaped together
wealth for the last days” (James 5:1-3).
(4) The last days will be a time of great self-deception. “Now the
Spirit clearly states that in later times some will depart from the
faith, giving attention to seducing spirits, and doctrines of demons”
(1 Tim 4:1). “That day will not come unless the apostasy comes
first and that man of sin is revealed, the son of perdition. . . .This
one’s appearing will be according to the working of Satan, with all
power and miraculous signs and lying wonders. . . .God will send
them strong delusion so that they will believe the lie” (2 Thess 2:3-
11).
(5) As Laodicea was the last and worst of the seven churches, so
it seems the last condition of the universal professing church will be
the worst in its history. I judge this from the description given of
the last days in the references quoted above and in others like
them. “When the Son of Man comes will He find faith on the earth?”
The Lord Jesus asked this question in a way that requires a negative
answer. That is, true faith will be rare and the vast majority will be
without it.
The awful truth is that Christianity will end in failure (Christianity,

not Christ and His body, His bride). This should not surprise us, for
man in every age is a failure. In the age of innocence he sinned.
Both before and after the days of Noah he corrupted himself
thoroughly. Under law the Jews were such a failure that they
rejected and crucified their Messiah, the Son of God. Christianity,
too, ends with Christ shut outside the church, scorned by the very
people He gave his blood to save. This age of grace, this church age
has been the grandest of all. But as someone has said, the
corruption of the best things is the worst of all corruptions.
As the Jews perverted the law and made it an instrument of self-
righteousness, so Christianity has been, and will increasingly be,
perverted to similar ends. The Jews took that which was given to
reveal their sin and to humble them in the dust before God, and
used it for self-glory. They twisted it to its exact opposite
meaning. So Laodicean Christianity handles the Gospel to its own
destruction. In its hands the Word of God’s grace becomes only a
means of self-glory and self-exaltation, or a means of gaining
wealth. They believe they have need of nothing, nothing at all. The
final sins of the church will be self-righteousness, self-delusion,
amassing wealth, and indifference to Christ. And when He can
endure it no longer and spits the insipid mess out of His mouth
what will be the end of those enmeshed in that system?
Note on the seven letters
A study of the things which Christ approves and the things which
He condemns in these letters would reveal some valuable lessons
for our souls.
He commends, directly or indirectly, good works (2:2,3,9,13,19;
3:8), patience (2:2,3,19; 3:10), hatred of evil and rejection of evil
persons (2:2,6), patient endurance in tribulation (2:9,10),
faithfulness to His word and His name (2:10,13; 3:10), faith
(2:13), love (2:4,5,19), seizing of opportunities (3:8), holiness
(3:4), and fervency of spirit (3:15). A hearing ear, faithful
endurance, separation from evil, a loving heart, a life of true
service, whole-hearted commitment to Him, an overcoming faith
— these are the things our Lord emphasizes.
He condemns false apostles (2:2), loss of love (2:4,5),
hypocritical religious pretenders (2:9; 3:9), the deeds and
doctrine of the Nicolaitans (2:6,15), toleration of evil persons,
wrong teaching, and practice (2:14,20), a lying name (3:1),
carelessness (3:3), lukewarmness (3:15,16),impenitence
(2:5,16,21,22; 3:3).
This is Christ’s message to all churches everywhere. There are

things included here that many churches seem to think
unimportant. And there are things left out that some churches
greatly emphasize. For instance, there is nothing here on this or
that gift of the Spirit, or about this or that form of church
government, or order of service. It is past time that the churches
learned to emphasize the things the Lord emphasizes, and count as
secondary the things he counts secondary.
Note on apostasy and revival
It appears that some are very sure that we are now in the very
last days of this age and have entered into the Laodicean period of
the church, and that, because of this, the days of revival are past.
We can no longer expect, say they, such movements of the Spirit
of God as took place at Pentecost or, in more recent times, in the
United Kingdom and America in 1858-59, or that which occurred in
Wales and other places in the early years of this present century.
Now it may be that we are in the final period of the church (the
evidence seems to point this way, though it cannot be proved
beyond doubt). But it doesn’t follow that revival is impossible.
Even Laodicea is urged to repent. “Be zealous therefore and
repent” is the Lord’s word to her. If it were not possible it would not
be commanded. And if she did show zeal in repentance surely new
life would follow.
But even if Laodicea remains unrepentant there are other
possibilities of revival. Organizational, denominational Christianity
may go deeper and deeper into apostasy. But God is not limited in
His working by organizational Christianity. He may use small,
independent groups as great instruments of revival. Or He may do
a new thing altogether. There will be Philadelphia churches until the
very hour of Christ’s coming, and where such churches exist there
are always possibilities of revival.
The Scriptural teaching concerning the Holy Spirit also
indicates that there are great possibilities of revival in the last days
even until the Day of the Lord. “It will happen in the last days, God
says, I will pour out my Spirit on all flesh. . . .before that great and
renowned day of the Lord comes” (Acts 2:16-21).
We must not allow our views of the church of the last days to be
a stumblingblock to our faith in God’s grace and power. Renewed
spiritual life on a large scale is always possible when His people
meet the conditions laid down in the Word of God.
4 Sights and sounds of glory
4:1 After these things I looked, and saw a door opened in heaven,
and the voice which I first heard speaking to me was like a trumpet
which said, “Come up here, and I will show you things which must
take place after these things”. 2 And immediately I was in the Spirit,
and saw that a throne was set in heaven, and someone sitting on
the throne. 3 And he who sat there in appearance was like a jasper
and a sardius stone. And there was a rainbow around the throne,
like an emerald in appearance. 4 And around the throne were
twenty-four thrones, and on the thrones I saw twenty-four elders
sitting, dressed in white clothing, and they had crowns of gold on
their heads. 5 And from the throne came lightning flashes and
thunderings and voices. And seven lamps of fire were burning
before the throne, which are the seven Spirits of God.
6 “Also before the throne there was a sea of glass, like crystal.
And in the middle of the throne and around the throne, were four
living creatures full of eyes in front and in back. 7 And the first living
creature was like a lion, and the second living creature was like
a calf, and the third living creature had a face like a man, and the
fourth living creature was like a flying eagle. 8 And the four living
creatures each had six wings. All around and on the inside of the
wings they were covered with eyes. And they do not rest day and
night, saying “Holy, holy, holy, Lord God Almighty, who was and
is and is to come.”
9” And when those living creatures give glory and honour and
thanks to him who sits on the throne, who lives for ever and ever,
10 the twenty-four elders prostrate themselves before him who sits
on the throne, and worship him who lives for ever and ever, and
cast their crowns before the throne, saying,
11 “You are worthy, O Lord, to receive glory and honour and
power, for you have created all things, and for your pleasure they
exist and were created.”
The outline of the Revelation given in 1:19 indicates a three-fold

division of the book. We have already seen the first two divisions.
“The things which you have seen” was the vision of the glorified
Sights and sounds of glory 98
Christ in chapter one. “The things which are” we saw in the letters
to the seven churches. The last great division, “The things which
will take place after these things”, remains and it seems perfectly
clear that we enter into it with the first verse of chapter four. John
is called up to heaven to see these very things.
But while it seems clear enough that the third division begins
here, it is perhaps not so clear just what is proved by it.
Those who believe that we have here, in the remaining
chapters of the Revelation, the history of the Church throughout
this whole age -- the Historicists — might teach that these three
divisions should be interpreted in the following way:
The things which John saw — the vision of Christ

The things which are — the literal churches of the first century.
The things which will take place after these things — the history
of the Church from the first century to the return of Christ.
I believe there are very serious objections to this view. We have

already seen that the seven churches of Asia as a “mystery”
(1:20) represent the Church on earth throughout this whole age.
Consequently “the thing which will take place after these
things” cannot have begun at Pentecost or at any time in the first
or second century, but must occur when the age approaches its
end. Even taking the churches in their ordinary literal sense we
come to the same conclusion, for all these churches continued in
existence past the first century, and two of them, Smyrna and
Philadelphia, have existed through the passing centuries into
modern times. But whether taking them in their “mystery” or in
their literal sense, it cannot be sound interpretation to teach that
“the things which will take place after these things” began long
before “the things which are” had reached their full development.
For this reason (and others — a fuller discussion of this subject
is given in Appendix C) I am persuaded that the events recorded
in chapters 4-22 will occur at the very end of the age.1
1
If these visions signify real events that must occur, the interpretation of the Idealists
or Spiritualists cannot be wholly correct; if these events were not completely fulfilled
in the first centuries the interpretation of the Preterists cannot be correct; if they have
not been truly fulfilled in Church history the interpretation of the Historicists cannot be
correct. This leaves the position of the Futurists as being the only adequate one to
explain the visions and prophecies of the Revelation.
Tribulation and Rapture

Those who teach that we do indeed have here a picture of end-
time events are divided for the most part into two main groups.
Unfortunately, sometimes the division is very sharp between
them. They have already been referred to while commenting on
the letter to the church at Philadelphia. One group affirms that
the Church will be taken to heaven before these end-time events,
including the Great Tribulation, begin. Their view is called Pre-
tribulationism. Most of those who hold this view place the Rapture
of the Church at the opening verse of chapter 4. According to this
view, John, caught up to heaven, symbolizes the future Rapture of
the whole Church.2 The second group teaches that the Rapture
will take place, not before the tribulation begins, but after it is
finished. This view is called Post-tribulationism.
According to those who believe in a Pre-tribulation Rapture as
described above, the book of Revelation should be divided as
follows:
The things John saw — the vision of Christ in chapter 1

The things which are — the seven churches of this whole age
(chapters 2,3)
The things which will take place after these things — the things
to occur after the Rapture of the Church (chapters 4-22).
William Newell calls this outline “The final and unanswerable

argument that the church cannot be in the Great Tribulation” (The
Book of the Revelation, page 402).
On the other hand, in answering this argument, those who
believe in a Post-tribulation Rapture could divide the Revelation as
follows:
The things John saw — the vision of Christ in chapter 1

The things which are — the seven churches of this whole age up
until their full development as described in chapters 2 and 3
2
The Scofield Reference Bible has the following note on this verse: “This call seems
clearly to indicate the fulfilment of 1 Thess. 4:14-17. The word ‘church’ does not
again occur in the Revelation till all is fulfilled”.
John F. Walvoord in his commentary states “the rapture as a doctrine is not a part
of the prophetic foreview of the book of the Revelation.” But he still thinks the rapture
occurs here at the beginning of chapter 4. He assumes it but does not prove it.
The things which will take place after these things — the things
to occur after the churches in their “mystery”, worldwide meaning
have reached their full development (chapters 4-22). God will let
things go on as we see them in these letters until He sees it is time
to bring them to an end. With the true church remaining on earth,
He will work in a way that will swiftly lead to the culmination of evil
in the apostate church and the world, the judgment of both, and the
return of Christ in glory3 and the events which will flow from that
— chapters 4 to 22.
Many arguments have been presented for each of these views.
We will mention here only those that relate to this fourth chapter of
the Revelation. A fuller account of this subject is included in
Appendix D in the back.
It may be best here at the very outset to give the conclusions that
I have stated there. Most of us no doubt would like a definite “yes”
or “no” to the question, Will the Church go through the Tribulation?
After examining a great many volumes and carefully weighing the
evidence given on both sides of this question, it is my opinion that
it may not be possible for us to know with absolute certainty.
I do not think that Pre-tribulationism has been proved -- far from
it. Yet it may possibly be the true view. Therefore I will not
dogmatically deny it. Nor is it absolutely settled in my mind that
the true Church will remain on earth to endure the Tribulation
(though I think the evidence is far more weighty on this side).
Therefore I will not dogmatically affirm it. This uncertainty, far
from being a drawback, may actually lead to the proper attitude of
heart commended in the Scriptures. Let us walk in the light as
children of the light. Let us watch carefully events taking place in
the world. Let us patiently wait for our Lord from heaven. And let
us be ready for anything.
It seems to me that the attitude that Shadrach, Meshach, and
Abednego showed to king Nebuchadnezzar is a fitting one for the
days in which we live. When threatened with tribulation they boldly
3
“The things which shall be hereafter” can hardly mean after the seven churches
(“the things which are”) are raptured -- for the simple reason that not all the churches
are to be raptured. Will Pergamos be, or Thyatira, or Sardis? Certainly Laodicea will
not be. Philadelphia alone can hardly represent “the things which are”. The seven
churches in general are a mixture of saved and unsaved people. Remember that
“the things which are” are all the seven churches and not the one true Church being
prepared for rapture. Therefore, I think the last of the outlines given above is much
more true to the context.
answered, “O Nebuchadnezzar, we have no need to answer you

in this matter. If it be so, our God whom we serve is able to deliver
us from the blazing fiery furnace, and He will deliver us out of your
hands, O king. But if not, be it known to you, O king, that we will
not serve your gods, or worship the golden image which you have
set up” (Dan 3:16-18).
Indeed, God did deliver them, but in a manner that perhaps no
one guessed at beforehand. He delivered them, not by keeping
them from the furnace, but by going into it with them (Dan
3:24,25).
No doubt God is able to deliver people from fiery tribulation. But
if He does not, He will go into it with them — and who will say that
this is not the more blessed way of the two?
Long ago in Judah it was a very serious thing in the eyes of God
that those called prophets in Jerusalem, Jeremiah excepted,
taught the people that king Nebuchadnezzar would not come and
destroy their city. They thus made them to trust in something that
was not true (Jer 28:15). Terrible tribulation was soon to overtake
them, as the despised Jeremiah faithfully warned, but the people
were soothed with predictions of peace and safety and were poorly
prepared for that time of trouble when it did come (Jeremiah,
chapters 28,29).
How much more serious, I ask you, would it be to lull the
Church into expecting only peace and safety and deliverance from
the Great Tribulation when actually it might soon break upon her?
Let it not be thought that I am accusing any godly Bible teacher of
prophesying falsely. But is it not possible that some do show a lack
of wisdom by being excessively dogmatic about doubtful things?
For my part I do not wish to teach any of the people of God to trust
in anything that might prove to be false — especially anything that
would leave them poorly prepared for some of the most
extraordinary and dangerous events ever to occur on earth.
Let us now look more directly at some of the arguments Pre-
tribulationists use in relation to this chapter.
(1) The voice John heard was “like trumpet” (v 1). Many who
believe the Rapture occurs at this point try to connect this with the
trumpet mentioned in 1 Cor 15:52 and 1 Thess 4:16. It seems to
me that any connection at all is very unlikely.
(a) This voice that John heard was not a trumpet at all but
was a voice that merely resembled the loud and clear tones of a
trumpet.
(b) It was the “first voice” John heard.

(c) Paul plainly taught that the Rapture will occur at the “last”
trumpet (1 Cor 15:52). Now “first” does not mean last, and “last”
does not mean first. So how could the voice like a trumpet which
is called the first be the last trumpet which indicates the Rapture?
How could this voice be the last when there are 7 more trumpets to
sound afterwards in chapters 8-11? How could it be the last when
we read of one that sounds after the Tribulation is over (Matt
24:31)? It is not proper to argue that Paul wrote that letter to
Corinth before the Revelation was given and could know nothing of
the seven trumpets. Paul may not have known, but the Holy Spirit
did, and the Spirit inspired him to write that the Rapture would
occur at the last trumpet. And are we to think that Paul knew
nothing of Christ’s teaching in Matthew 24 and the reference to a
trumpet there?
(2) There is no mention of churches or the Church, we are told,
after chapter three until the Revelation is over (22:16). William
Kelly wrote “After Revelation 3 right onward, there is the most
unaccountable silence as to the church on earth, if the church is
really there”. John Walvoord takes the same view. But this is an
argument that cuts equally well both ways. For many of these
visions are of things in heaven and we read of no Church there by
name. We read of the millennium and the eternal state in the
closing chapters of the book but the Church does not appear by
name. Are we, then, to assume that because the name is not
used the Church is not there? Of course not. If the Church can be
represented in heaven by elders (as is insisted by some), or by the
bride in chapter 19, or by those who sit on thrones in chapter 20,
can it not equally well be represented by the saints on earth who
appear many times in chapters 5 to 20? After all, “saints”, which
simply means holy ones, is the common word for Christians during
the present Church age (Rom 1:7; Phil 1:1; etc.).
As Oswald T. Allis has pointed out, the Church is on earth the last
we saw it in chapter 3. We are not told it went anywhere, so it is
possible to believe that it is still there in the remaining chapters.
Moreover, all admit that the apostate church will be on earth
throughout the Revelation; yet we do not read of it by name.
(3) When John is caught up to heaven, the next thing that
catches his eye after the throne of God and He who sat on it, is the
sight of the 24 elders. They are clothed in white and have crowns
on their heads (4:4). A good number of those who believe in a Pre-
tribulation Rapture try to identify these elders with the Church in
heaven already resurrected, judged and rewarded, and they count
this as added evidence for their position. Others are equally

insistent that the elders cannot represent the Church. Here are the
reasons given on each side.
First, the position of those who argue that the elders are the
Church, and not angels or other beings:
(a) The word elder is the same used for elders in Israel and
in the Church, and can only signify human beings.
(b) They are crowned, which angels are never said to be.
John Walvoord writes, “The word here is the crown of a victor
rather than that of a sovereign. It was made of gold, indicating that
the elders had been rewarded for victory accomplished” (The
Revelation of Jesus Christ, page 106).
(c) They are enthroned very near the throne of God, which
thing is never said of angels.
(d) Their garments are white, and such garments are not
promised to angels but to the people of God (3:4).
(e) They are associated with Christ in a priestly ministry
(5:8), which thing is not appropriate to angels.
(f) Their worship recorded for us in 5:9,10 gives praise to God
in language no angel can use: “You were slain, and have redeemed
us to God by your blood out of every tribe, and language, and
people, and nation.”
Against this view consider the following reasons given by those
who say the elders do not represent the Church.
(a) 5:9,10 in the KJV is not based on the best Greek text
(something I personally am reluctant to believe). The New
American Standard Bible, counted by some scholars as the most
accurate of all versions, has, “Thou wast slain, and didst purchase
for God with Thy blood men of every tribe and tongue and people
and nation. And Thou hast made them to be a kingdom and priests
to our God; and they will reign upon the earth.” In this version the
elders, far from identifying themselves with redeemed men,
actually keep themselves distinct. A few commentators insist that
the KJV is based on the best Greek text and that the elders say “us”
(making them among the redeemed) rather than “men” (which
excludes them). J.B. Smith put together quite a bit of evidence for
this. But most scholars who have knowledge of Greek manuscripts
seem to prefer the text used by the translators of the NASB. But
even if the KJV is correct here, this still would not prove that the
rapture has taken place at this point in the Revelation. The elders
could be redeemed spirits of men still awaiting the resurrection.
In this case their crowns would simply indicate that they were
overcomers, victors through Christ in the battle of faith.
(b) These elders are individuals and not a symbolic company.

“One of the elders said to me” (5:6). They are put in contrast to
144,000, to innumerable saints, to thousands and thousands of
angels. And we are nowhere told either that they are a symbolic
company, or, if they are, what the symbol means.
(c) It is not possible to identify the bride of Christ with the 24
elders. They are enthroned before the marriage of the Lamb and
His bride. Of the bride it is said that white raiment will be given in
the future (19:8); the elders here in chapter are already wearing
white clothing. Rev 19:4-7 seems to distinguish clearly between
the two groups.
(d) The fact that they are crowned with victor’s crown does
not at all prove the elders represent the Church, or that they
cannot be angelic beings. For all we know these are angels who
have been given the victor’s crown for successfully resisting the
original rebellion when many angels fell with Lucifer. It is
interesting also that the same Greek word for crown is used in 6:2
and 9:7.
(e) The church is nowhere promised in Scripture that it will
reign on thrones in heaven. A search of every occurrence of crown
or throne or reign or rule in the New Testament fails to turn up any
such promise. It is clearly promised that the saints will reign on
the earth (Matt 19:28 with Matt 25:31,32; Rev 3:21; 5:10; etc.)
(f) The fact that the elders are dressed in white certainly
does not show they cannot be angels. White dress is associated
with angels in other places in the New Testament (Matt 28:3; Mark
16:5; Acts 1:10).
(g) John is supposed to represent the Rapture (say some)
but when he arrives in heaven the elders are already crowned and
enthroned. They are separate from him. Since they are already
there when he arrives and since they are already judged and
rewarded how can they represent a Church just that moment
raptured?
(h) According to Rev 11:8 rewards are not given to the saints
until the 7th trumpet has sounded. Therefore these elders cannot
be a picture of believers who received their rewards long before
that.
(i) If the elders represent the Church, then the four living
creatures must also represent the Church, for they sing the same
song as the elders in 5:8-10. But we shall see that the four living
creatures are cherubim and not redeemed men.
Such are the arguments on either side. It may not be possible

for us in our present state of knowledge to affirm with certainty
just who these elders are. Our ignorance of heaven and heavenly
things is vast indeed, and it is not unwise or improper for us to
confess it. There are a number of things in the Revelation about
which we may not speak with certainty — we may only give an
opinion. It seems likely to me that these elders are powerful
heavenly beings very near to the Most High. The Bible speaks of
“rulers and authorities in heavenly places” (Eph 3:10), and of
thrones, dominions, principalities and powers both visible and
invisible (Col 2:16). The teaching that there are thrones now
invisible surely means that there are crowned heavenly beings
sitting on them.
A word of caution
Before continuing in our study of this wonderful book of the
Revelation let me say something that I consider very important.
When both sides of a question are presented and no definite
conclusions are given the reader might gain the impression that it
is not possible to speak with certainty on any matters that relate
to this book. This is not true. I am persuaded that the broad
outlines of the Revelation are clear and that there is much here
which we should not hold two opinions about. But there are
difficulties and obscurities as well, and concerning them we should
ever be cautious. It is better to be charged with timidity or
ignorance of the truth than to make serious mistakes in so
important a matter by immoderately dogmatic utterances. I dare
not pass on the opinions of men as though they were the
undisputed truth of God. Considering the great variety of
interpretation that has been suggested through the centuries by
godly scholars, we should by now have learned to be cautious. But
at times we are still dismayed by the reckless dogmatism displayed
by some in their statements of what they think is the proper
interpretation.
However, I am confident that if we come with open minds and
humble hearts to this great unveiling of the future, keep these
things ever before us, and view them from all sides in real
dependence on the Holy Spirit who inspired them, we will
understand much of what is yet to come on this earth, and in the
process learn many valuable lessons for our Christian life. Let us
lay aside our arguments now and turn our attention, not to the
elders, but to the One who sits on the throne, and let us, with them,
worship lowly at His feet.
The throne
That which first captured the attention of the apostle, taken up
in the Spirit to Glory, was the central throne and the radiant being
who sat on it. In the Revelation a fact of supreme importance is
this: whatever happens, God is on His throne and rules over all.
God’s throne is referred to 40 times in the Revelation. John makes
no attempt to describe the form of that Holy One and is only
permitted to say that He was “like a jasper and a sardius stone”.
The stone here called jasper is described in 21:11 where the light
of the Holy City of God is said to be “like a very precious gemstone,
like a crystal-clear jasper”. This description of the jasper suggests
a gem like a diamond rather than the stone now known as jasper
which is dull and opaque. The gem translated sardius here is
believed to be a blood-red stone.
Thus the appearance of indescribable Deity seemed to John as
bright and flashing gems now deep red, now scintillating with clear
light. The crystal-clear radiance of the diamond-like jasper may
speak of God’s holy glory, His Being which is light. The blood-red
sardius may well remind us of His wrath against all sin and
unrighteousness. His very Being is set in judgment against evil. Or
it may speak of that blood sacrifice for sin that has come out of His
very nature. Or it is possible that these gems speak only of God’s
glory, and that we were not meant to try to find separate meanings
in the individual gems.
Who can approach that eternal Brightness and who can bear to
stand before that One whose nature flashes, as it were, holy
judgments against the sinner? Ah, there is a rainbow there about
the throne which reassures us that the One who sits on it is our
faithful covenant-keeping God. And there is a Lamb in the midst of
the throne with the marks of sacrifice on Him (5:6).
“There is a way for man to rise

To that sublime abode;
An Offering and a Sacrifice,
A Holy Spirit’s energies,
An Advocate with God;
These, these prepare us for the sight

Of holiness above;
The sons of ignorance and night
May dwell in the eternal Light,
Through the eternal Love.”
T. Binney
“From the throne came lightning flashes and thunderings and

voices” (v 5). Is this not an indication that the events soon to be
revealed have to do with great judgments that will break like a
storm on the world?
The Spirit of God appears here as seven lamps of fire (see
remarks on 1:4). Thus the Trinity is present in this vision as the
brilliant central figure on the throne, the Lamb in the midst of the
throne and the seven lamps before the throne. If the One Holy Spirit
is not represented by these 7 lamps of fire then He is not
represented by any symbol at all in heaven in these visions -- a thing
very difficult to understand.
The sea of glass like crystal is next observed, but nothing more
is said of it until 15:2. There we see the redeemed who triumph over
Antichrist standing on it and singing the song of Moses. In front of
the tabernacle in the wilderness there was a laver where the priests
who entered the holy place always had to wash themselves.
Solomon later had made a “sea” and placed it in the court of the
temple for the priests to wash in (2 Chron 4:2,6,10). In heaven it
will no longer be necessary for priests to wash away defilement. The
work is done for ever; they stand on a solid sea.
The living creatures
In verses 6 to 9 John describes four “living creatures”. There has
been much speculation concerning the identity of these four living
ones. Some have thought that they are symbols of the attributes of
the living God — the lion suggesting kingly power; the calf or
ox suggesting unwearied strength; the man would speak of
intelligence; and the eagle of swiftness in executing His own will.
Some have thought that they represent God’s sovereignty over
all created life -- the lion as the king of wild beasts; the ox, of
domesticated animals; man as the head of all earth’s creatures; the
eagle as the king of the skies. Some have thought they are an
allusion to the four Gospels where Christ is presented in Matthew
as the Lion of the tribe of Judah, in Mark as the unwearied servant
of man, in Luke as the Son of man, and in John as the Sovereign of
the heavens. Some have taught that these four living creatures
symbolize the Church in heaven.
But a good many commentators, laying aside speculation,
recognize that these living ones are of the same order of beings as
the cherubim of Ezekiel chapters 1 and 10, or the seraphim of Isaiah
chapter 6. There are certain differences in the various descriptions
but the resemblances are so striking that we can hardly doubt
that they are of a similar nature. And we are told by Ezekiel that
the living creatures are the cherubim (Ezek 10:20). The cherubim
seem to be of the very highest order of heavenly beings and are
closely connected with glory of God. In Gen 3:24 we learn that
cherubim were placed at the east of Eden to keep man out. And
in Ezek 28:14 it seems that one called a “cherub” is Satan himself.
These two facts alone seem to destroy the foundation for much of
the speculation given above.
The first vision that Ezekiel saw, which he records in the opening
chapter of his prophecy, was marvelous indeed. By reading it we
gain the impression of great mystery and power and brightness
and glory. Ezekiel was overwhelmed with the total impact of his
vision: “This was the appearance of the likeness of the glory of the
LORD. And when I saw it, I prostrated myself” (Ezek 1:28). What
Ezekiel saw, and what John saw, was inexpressible glory.
The function of these living ones in John’s vision was to declare
ceaselessly the holiness of God. This reminds us of the six-winged
seraphim of Isaiah chapter 6 who kept up a similar cry. We get the
impression from this that in heaven the most overwhelming
attribute of God is not His love or His grace, but his holiness. The
inhabitants of Glory are made unceasingly aware of the holy
character of the Creator. When the living creatures thus give glory
and honor and thanks to the Lord God Almighty, the twenty-four
elders in utter humility and self-forgetfulness prostrate themselves
before the Holy One who sits on the throne and a fountain of
worship, praise and adoration bursts from their hearts (vs 9,10).
Together they all worship because of creation. Thus it was when
God laid the foundations of the earth and raised its cornerstone.
Then all the morning stars sang together and all the sons of God
shouted for joy (Job 38:6,7). Thus it is in heaven now and ever shall
be. Thus it should be now in our hearts when we consider the
heavens, the work of God’s hands, the moon and stars which He has
ordained. We should shout for joy because we know the Mighty
Creator of all these things. We should give Him the praise and the
glory because He only is worthy, He only is holy, He only is the Lord.
The reason for creation is given in verse 11. God made all these
things simply because it was His good pleasure to make them. No
better reason can be imagined. Of our Lord Jesus Christ it is
written, “all things were created by him, and for him” (Col 1:16).
No better cause can be conceived.
5 The seven-sealed scroll
5:1 And I saw in the right hand of the one sitting on the throne a
scroll written inside and on the back, sealed with seven seals. 2
And I saw a strong angel proclaiming with a loud voice, “Who is
worthy to open the scroll, and to break the seals?” 3 And no man
in heaven, or on earth, or under the earth, was able to open the
scroll, or ever to look at it. 4 And I wept much, because no man
was found worthy to open and read the scroll, or even to look at it.
5 And one of the elders said to me,
“Do not weep. See, the Lion of the tribe of Judah, the Root of
David, has prevailed to open the scroll and to break its seven
seals.”
6 And I looked, and there in the centre of the throne and of the
four living creatures, and in the centre of the elders, stood a Lamb
looking as if it had been slain, having seven horns and seven eyes,
which are the seven Spirits of God sent forth into all the earth.
7 And he came and took the scroll out of the right hand of him
who sat on the throne. 8 And when he had taken the scroll, the
four living creatures and the twenty-four elders prostrated
themselves before the Lamb, each of them having a harp and
golden bowls full of incense, which are the prayers of the saints.
9 And they sang a new song, saying, “You are worthy to take
the scroll, and to open its seals, for you were slain, and have
redeemed us to God by your blood out of every tribe, and
language, and people, and nation, 10 and have made us kings
and priests to our God; and we will reign on the earth.”
11 And I looked, and I heard the voice of many angels around
the throne and the living creatures and elders. Their number was
ten thousand times ten thousand, and thousands of thousands.
12 They were saying with a loud voice, “Worthy is the Lamb who
was slain to receive power, and riches, and wisdom, and strength,
and honour, and glory, and praise.”
13 And every creature which is in heaven, and on the earth, and
under the earth, and those which are in the sea, and everything
that is in them, I heard saying,
The seven-sealed scroll 110
“Praise, and honour, and glory, and power be to him who sits
on the throne, and to the Lamb for ever and ever.” 14 And the
four living creatures said “Amen.” And the twenty-four elders
prostrated themselves and worshipped him who lives for ever and
ever.
With the praise of the living creatures and the elders still
sounding in the courts of heaven, another object engages John’s
attention. He sees a seven-sealed scroll (not “book”, as we know
books today) in the right hand of Him who sits on the throne. It is
an object of tremendous interest and importance to all of heaven.
The sound of praise temporarily dies away. All eyes are riveted on
that sealed scroll with its hidden contents. All seem aware of its
vast significance to the redemption of the world, to the future of the
universe.
A strong angel calls out in the sudden silence with a voice loud
enough to be heard in heaven, in earth, and under the earth: “Who
is worthy to open the scroll, and to break its seals?” There is no
reply. None among the angels, or the spirits of just men in heaven,
none among the living on earth, none among the buried dead was
able to open the book; no, not even to look at it. Not Adam, to
whom the earth was given; not Abraham, friend of God; not Moses,
mighty lawgiver; not David, sweet singer and king of Israel; not
Daniel, greatly beloved; not Mary, the mother of Jesus; not Paul,
greatest of the apostles;not elder or living creature nor seraph; not
any departed monarch or living saint; all must stand with downcast
eyes and acknowledge their unworthiness.
John, too, in the Spirit, seems completely aware of the
significance of the scene. In the prevailing stillness the sound of his
sobs is heard. He weeps bitterly, the tears course down his cheeks.
He seems to recognize that the sealed book contains the record of
the “things which will take place after these”. Does he grieve at the
possibility that, after all, these things might remain unfulfilled
forever, that the story might have no ending?
One of the elders said to him, “Do not weep. See, the Lion of the
tribe of Judah, the Root of David, has prevailed to open the scroll
and its seven seals”. And John looked, and there in the center of
the throne, unobserved before, appears a little Lamb (such is the
meaning of the word). Ah, John, had you not missed Him? Did you
not ask yourself the moment you arrived in glory, Where’s Jesus?
Wasn’t there something missing in spite of thrones and elders and
living creatures and angels innumerable?
At last He appears as the Lamb. But here is no ordinary lamb.

(1) The Lamb is a sacrificed lamb. The marks of slaughter are still
on Him.
Five bleeding wounds He bears, received on Calvary;
They pour effectual prayers, they strongly plead for me.
“Forgive him, O forgive!” they cry,
“Nor let that ransomed sinner die.”
C. Wesley
(2) He has seven horns. Horns, when used symbolically, stand

for power or authority or strength (Deut 33:17; Ps 89:17; Zech
1:18,19). These seven indicate the perfection of Christ’s power and
authority. A lamb has the appearance of softness and weakness
rather than majesty and strength, and it might be thought that of
all the animals of the fields it is least capable of triumphing over the
wild beast that rises up out of the sea (13:1,2). But this Lamb is
also the Lion of the tribe of Judah, earth’s coming King.
(3) He has seven eyes. We are told what this means. They are
the “seven Spirits of God sent forth into all the world”. The Lamb
has been given the Spirit without measure. He has perfection of
intelligence and knowledge. He sees all, knows all that is taking
place on earth.
Thus with few and ordinary symbols the beauty, the power and
the perfection of Christ are set forth.
Verse 7 records one of the greatest moments in Scripture. Tears
stain the apostle’s face. All heaven is still. Angels, principalities and
powers watch with keen expectation. Not one worthy person in the
universe comes forward to open the sealed scroll. Yes, there is
One. The Lamb comes, meek and lowly, but with utter confidence
to the shining Omnipotence on the throne, reaches out and takes
the scroll from God’s right hand.
Instantly there is a universal burst of acclamation. Heaven falls
prostrate before the Lamb. Living Ones, elders, myriads of angels,
all heavenly, all earthly creatures unite in tones of purest harmony
to hymn His praise. Their voices are many, their theme but one
— worthy is the Lamb. They worship Him, the Lamb of God, our
Lord Jesus Christ. They give to Him the honor and glory due only
to God. If Jesus Christ is not true God these are scenes of wild
blasphemy and abominable idolatry. But heaven has long known
what most of earth has yet to learn — “That all men should honor
the Son, just as they honor the Father. He who does not honor the
Son does not honor the Father who sent him” (John 5:23). So they
in heaven worship the Lamb and render Him divine honors in the
very presence of Him who sits on the throne.
“Who is worthy?” asks the strong angel.
“You are worthy” sing the elders and the living creatures in reply.
“Worthy is the Lamb” join in the angels with thunderous praises.
“To the Lamb forever and ever” be “praise, and honor, and glory,
and power” cries all creation.
“Join all the glorious names,

Of wisdom, love and power,
That ever mortals knew,
That angels ever bore;
All are too mean to speak His worth,
Too mean to set my Saviour forth.”
Isaac Watts
Observe the reason for such praises. “You are worthy to take the
scroll, and to open its seals, for you were slain and have redeemed
us to God by your blood out of every tribe, and language, and
people, and nation” (v 9). “Worthy is the Lamb who was slain” (v
12). The praises in chapter four are on account of creation. In
chapter five they are on account of redemption. Here it is not a
question of holiness merely, or power, or exalted position. It is the
fact that He was sacrificed that makes Him worthy to open the
scroll. It is redemption that stirs the strings of heaven’s harps.
“Come, let us join our cheerful songs

with angels round the throne;
Ten thousand thousand are their tongues,
But all their joys are one.
Worthy the Lamb that died, they cry,

To be exalted thus;
Worthy the Lamb, our lips reply,
For He was slain for us.”
Isaac Watts
Now we should enquire concerning the scroll written inside and

on the back and sealed with seven seals. What is this scroll? Why
is it of such importance? What does the taking of the scroll from
God’s hand by the Lamb signify? Why is it sealed and what is meant
by breaking the seals?
There has been no little speculation about this seven-sealed
scroll and some of it very idle speculation. Also there have been
some positive assertions made concerning it that seem to have
little foundation in reality. For example, William Hendriksen says
that it represents God’s eternal plan and symbolized the purpose of
God concerning the whole universe throughout history and
concerning all creatures in all ages and to all eternity (More Than
Conquerors, page 89). Here, as in many other places in his
interpretation of the Revelation, I find myself asking, How does he
know this? What sure ground is there for such a statement?
Both J. A. Seiss and H. A. Ironside suggest that the true meaning
of the book can be understood only by regarding Christ in this vision
in His position as Kinsman-Redeemer. I believe this is more likely
to lead us to the truth, because it sends us to the Bible itself for the
interpretation of the meaning of a sealed scroll. The function of the
kinsman-redeemer was a familiar one in Old Testament days. The
law given to Israel concerning it is found in Leviticus 25:23-27. A
beautiful illustration of how this law worked is seen in the book of
Ruth chapter 4.
Jeremiah chapter 32 gives us more details of how the transaction
was sometimes accomplished. The fierce Babylonian armies were
at the gates of Jerusalem. Hanameel decided that this was a good
time to sell his inheritance, if he could find anyone willing to buy it
at such a time. So he came to Jeremiah, his near kinsman, and
offered him his land for a certain price. The word of the Lord had
already come to Jeremiah telling him to go ahead and buy the field.
So Jeremiah bought Hanameel’s field and weighed him the money.
Jeremiah now describes what followed. This is interesting because
it has to do with a sealed document, and in interpreting the
Revelation we should alway seek for clues in other parts of the Word
of God, and pay particular attention to them when found.
“I signed and sealed the deed, and took witnesses, and weighed
out the money to him in the balances. So I took the deed of
purchase, both the one that was sealed in accordance with the law
and custom, and the one which was open, and I gave the deed of
the purchase to Baruch” (Jer 32:10-12).
The Lord of hosts had spoken to Jeremiah saying, “Take these

deeds, this deed of purchase, both the sealed one, and this open
deed, and put them in an earthenware jar, so that they may remain
a long time. For thus says the LORD of hosts, the God of Israel:
houses and fields and vineyards will be possessed again in this
land” (32:14,15). Jeremiah was not to fear that the Babylonians
would occupy the land for ever. It was safe to buy the field now, for
future heirs would be able to occupy it. Someone in the years to
come could take the sealed deed, break its seals and claim the
property as heirs of Jeremiah.
The seven-sealed scroll that Christ receives may well be the title
deed to the earth, the scroll of inheritance. Christ is the near
kinsman, the redeemer who paid the purchase price. And He is also
the rightful heir, who now in the end of time rises to claim His
property. First, He will pour out His judgments on those who would
keep His possession in their own hands and oppose His claims.
We who are sealed with the Holy Spirit of promise wait with
patient longing for “the redemption of the purchased possession”
(Eph 1:13,14).
Certain facts of Scripture are in striking harmony with this
interpretation.
(1) The dominion of the earth was originally given to man (Gen
1:26; Ps 8:4-6).
(2) Man, by sinning, sold, as it were, himself and his dominion
of the earth to Satan. Thus the devil could offer all the kingdoms of
the world and the glory of them to Christ — Matt 4:8,9; Luke 4:6)
(3) Man, having lost both himself and his inheritance, is
completely dependent on a kinsman-redeemer, if one can be found,
to restore him and his lost estate. One has been found. He is the
Lord Jesus Christ.
“And didst Thou love the race that loved not Thee?
And didst thou take to heaven a human brow?
Dost plead with man’s voice by the marvellous sea?
Art Thou his kinsman now?”
Jean Ingelow
Yes, Jesus is the Son of man — a Kinsman. And He gave His life
as a ransom — He is the Redeemer. He paid the purchase price in
His own blood and bought both fallen man and his lost inheritance.
We are not saying that He paid something to Satan, for He certainly
did not. Rather, He paid the price that Justice demanded. In the
little book of Ruth we see that Boaz (a type of Christ), in his office
of kinsman-redeemer, obtained both the land and the bride, Ruth
(Ruth 4:9,10). Redemption in the Bible means more than the
redemption of men’s souls. It includes at last the redemption of
believers’ bodies and of the physical world (Romans 8:21-23).
(4) Thus Christ has become heir of all things (Hebrews 1:2). The
world and its kingdoms are His rightful inheritance. And this
inheritance He will share with His own beloved people who are
collectively His Bride (Romans 8:17).
(5) But though the purchase price of redemption is complete and
though the inheritance is sure, our Lord has not yet taken
possession of His property. He is as a nobleman who has gone into
a far country t o receive for himself a kingdom and to return
(Luke 19:12ff). The whole creation (notice the words) groans and
travails in pain until now waiting to be delivered from the bondage
of corruption into the glorious liberty of the children of God
(Rom 8:21,22). Christians, too, groan within themselves while
waiting for the final fruits of redemption. They wait to be
resurrected to partake in the inheritance (Rom 8:23). We do not
yet see all things put under man (Heb 2:8); but we see Jesus
crowned with glory and honor and waiting at the right hand of God
until His enemies be made His footstool (Heb 10:12,13). It is not
until the sounding of the seventh trumpet in the end of the age that
the kingdoms of the world finally become the kingdoms of our Lord
and of His Christ (Rev 11:15). It is not until then that He will come
as King to reign on the earth. Only then does He finally rise to claim
His property. Only then will the dominion be restored to man, and
only then will they “reign on the earth” (Rev 5:10). Only then
comes the restoration of all things, which God has spoken by the
mouth of all His holy prophets since the world began (Acts 3:21).
Or so it appears to me. No wonder, then, there are tears in
heaven when no one is found to open the book. No wonder that
Christ alone in His office of Redeemer (and as the “Lion of the tribe
of Judah, the Root of David” — earth’s coming king — Rev 5:5) is
able to open the book. No wonder that there is an immediate
reference to redeemed men who will reign on the earth, and that
there is such a release of praise from creation when the Lamb takes
the book. These things are just what we would expect if the
receiving of the book is a picture of our Lord Jesus Christ rising at

last to claim His inheritance. And I believe this is the picture.1
At the end of the age He will begin to put in motion those events
that quickly lead to the final destruction of evil and His own reign
over the world.
Let us notice other features of the scroll and circumstances that
surround it.
(1) It was written “inside and on the back” (5:1). Does this
suggest that part of it was concealed and part open, as Jeremiah’s
deed of purchase (Jer 32:11)? Does it mean that the contents of
the book were partly known from other Scriptures and partly
hidden until the Revelation was given? Or does it indicate that
inside were specifications of the inheritance, and outside were the
names of witnesses (as in Jeremiah’s day)? Can it be that inside are
to be found the main chain of events that lead up to the return of
Christ, and outside there is added supplemental material and
words of explanation? Or is it simply that the scroll is filled to
overflowing with God’s decrees? I don’t see how we can say with
certainty.
(2) The scroll surely contains the “things which will take place
after these things”, things to come after the professing church has
reached its full development.
(3) It is taken after some from every tribe, language, people and
nation have been redeemed by Christ’s blood and have been made
kings and priests to God (5:9,10). This is added evidence (if more
1
Patrick Fairbairn saw that the 7 - sealed book was the book of inheritance, though
his views of how and when Christ should claim the inheritance differ from mine. In
the last century, he wrote of “the marvellous difficulty” connected with the opening of
the seals and the significance of it in these words: “After the challenge had been
thrown out to the wide universe for any one to attempt it, no one, it is said, was found
capable of undertaking the task, but the Lion of the tribe of Judah, and the Root of
David. It is clear from this, that by the opening of the book,something more must have
been meant than the mere disclosure of its contents; it must have involved, besides,
the personal appropriation of these, with a view to their actual accomplishment.
Nothing else could have created so gigantic a difficulty. It is clear also, from the
designation of Christ on the occassion, as the Lion of the tribe of Judah, and the Root
of David, that the book must have borne respect to a work of war and conquest — a
work in which heroic energy and lion-like strength should require to be put forth . . .
What, then, was this? No other than the universal possession and sovereignty of the
earth, the right to reign over it, to its uttermost bounds . . . The book, therefore with
which none but this royal personage could intermeddle was, in other words, the book
of the inheritance — laying open the way by which the possession must be made
good” (The Interpretation of Prophecy, p.402).
is needed) that the mighty events that occur with the opening of the
seals does not describe Church history but comes at the end of it.
(4) There is an intimate connection between the scroll and the
“prayers of saints” (5:8). Through the passing centuries the
prayers of God’s people have filled the golden bowls full to the brim.
Now in the end of the age they are ready to be offered. Their
prayers will be powerful and effective in bringing to pass the events
that follow.
(5) Whatever else may be said of this scroll one thing seems
beyond dispute. We have its contents opened to our gaze in the
remaining chapters of Revelation. That which heaven breathlessly
waited to see, and that which angels desired to look into, is now
revealed to God’s servants on earth. Let us then reverently and
eagerly examine these previously hidden counsels of God.
6 The opening of six seals
6:1 And I saw when the Lamb opened one of the seals, and I heard
one of the four living creatures say in a voice like thunder, “Come
and see.” 2 And I looked and saw a white horse, and he who sat
on it had a bow. And a crown was given to him, and he went forth
conquering, and to conquer.
The Lamb has taken the scroll sealed with seven seals from God’s
hand. He now breaks the seals one by one.
We are not to think of a book of many pages, bound with cloth
or leather as our books are now. The scroll that John saw was a
document rolled up and sealed in such a way that as each seal is
broken a portion of the scroll is unrolled and its contents revealed
to view. With the breaking of each seal an event, or a series of
events, begins to come to pass.
If these events are the final climatic events of this age (as I
believe), there should be a more or less exact agreement with
other portions of Scripture that describe these final events. I
believe there is such an agreement, and that this is strong evidence
that the things we are about to study refer to the time of the end.
On one occasion the disciples, hearing the prophecy of the Lord
Jesus concerning the destruction of the temple in Jerusalem, asked
Him some questions. They are recorded in Luke 21:7 and Matthew
24:3. In Luke we have, “Teacher, but when will these things be?
And what sign will there be when these things are about to take
place?” The answer of the Lord Jesus seems to refer mainly to the
destruction of Jerusalem at the hands of the Roman general, Titus,
in A.D. 70. But (and this is common in prophecy) there is an
interweaving of that near event with the far event of His personal
coming in glory. The one becomes a picture, a type, of the other.
The time of trouble that occurred at the destruction of Jerusalem
and its temple long ago represents, in general, perhaps the whole
course of this age, and, more particularly, the time of great
tribulation at the end of the age.
“Tell us, when will these things be?
In Matthew the question is,
And what will be the sign of your coming, and of the end of the
age?” Notice the significant additions to the questions recorded in
Luke. From these questions we may infer that the disciples at that
time thought that the end of the age was very near and that it was
somehow connected with the destruction of the temple in

Jerusalem. In His reply the Lord Jesus (it appears to me)
emphasized, not the near event of the destruction of Jerusalem by
Titus, but more directly answered the question “What will be the
sign of your coming, and of the end of the age?” In both Luke 21
and Matthew 24, we can gather that the trouble soon to come on the
early Church was typical of the time of danger and tribulation to
come at the very end of the age.
It is an interesting fact, pointed out by many others, that the
outline of events given in Matthew 24 is strikingly similar to the
outline of events that appears when the seals of the scroll are
opened.
With these seven seals in mind it is possible to divide Matthew
24:4-29 into seven portions.
1. The appearance of deceivers and false Christs (vs 4,5)

2. Wars and rumors of wars (v 6,7)
3. Famines (v 7)
4. Plagues and earthquakes (v 7)
5. Prediction of tribulation (vs 9-26)
(a) Martyrdom (v 9)
(b) Suffering multiplied because of hatred, betrayal, great
deception, and abounding iniquity (vs 10-12)
(c) Preaching in those troublesome times in all the world
(v 14)
(d) The abomination of desolation which ushers in the Great
Tribulation, when false Christs and false prophets will abound
(vs 15-26)
6. Signs in the sun, moon and stars, and a shaking of the powers
of heaven (v 29). This comes “immediately after” the Great
Tribulation. This is a sure indication that that terrible time
immediately precedes the coming of Christ.1
7. The coming of the Son of man with power and great glory, and
events connected with it (vs 30,31).
1
It cannot refer to the time of trouble at Jerusalem’s destruction in A.D.70; for it
cannot be said that immediately after that time these signs appeared in the sun, moon
and stars, or that the sign of the Son of man was seen in heaven (v. 30). It cannot
refer to the general tribulation of the saints throughout this age because it is a peculiar
time of intense tribulation previously unknown (vs. 21,22).
The opening of six seals 120
This, I believe, is an outline, not only of Matthew 24, but

suggests the contents of the book of the Revelation, chapters 6 to
19, and in the order in which they will occur. You will observe that
the main portion of the chapter is taken up with a prediction
concerning the tribulation of the saints, and the principal warning
concerns false prophets and false Christs.
Let us now return to Revelation 6 and watch as the seals are
opened.
Seal 1
As the first seal is broken a conqueror comes forth on a white
horse. Unfortunately, there is more disagreement concerning that
which is intended by the opening of this seal than any of the others.
The following two interpretations have been most often offered to
explain the rider on the white horse.
(1) Some say he is Christ coming forth spiritually to conquer His
enemies during this whole age of the church. I have elsewhere
given reasons that would, if true, make this interpretation
impossible (pages 98, 99, 115, and Appendix C). Other reasons can
be added here.
(a) Christ is in heaven opening the seals and can hardly be
one of the riders who comes forth when the seals are opened.
(b) Christ rode forth as it were, spiritually, long before the
opening of this seal. A new beginning can be seen at Pentecost, but
not at the time of the events described here which come many
years after Pentecost. Remember that John is told that the
Revelation is a book of prophecy that must be fulfilled at some time
after he received it (1:1-3).
(c) In any case, we are not given now a symbol of the
progress of the Gospel through this age, but one that indicates an
event near the very end of the age.
(d) It should be clearly noted that the three horsemen which
follow all symbolize some earthly disaster. The first should be in
harmony with these. All remaining seals and all the seven trumpets
and all the seven bowls likewise signify judgments of various kinds.
How could this first seal alone indicate something else? Note, too,
that this first rider is announced in a voice of thunder. This
suggests a coming storm.
(2) Some say the rider represents antichristian forces of the last
days out of which the personal Antichrist will be manifested. I am
convinced that this is the proper interpretation, and for the
following reasons.
(a) In the chronology of end-time events, this is just the time

for Antichrist to arise.
(b) This view is in perfect agreement with Matthew chapter
24. While there will be false prophets and false Christs throughout
this whole age of grace (1 John 2:18), there will be a multiplication
of them at the end. This, together with the world’s rejection of
Christ, and the church’s apostasy, will produce circumstances out of
which that son of perdition, the personal Antichrist, will come. This
being the first sign given in Matthew 24, we can expect to see it
here.
(c) The rider goes forth with a bow “conquering and to
conquer”. This is just what Antichrist will do at the age’s end. He
will make war and he will prevail; for power will be given him “over
all tribes, and languages, and nations”. And the world will wonder
and say, “Who is like the beast? Who can make war with him?”
(Rev 13:4,7).
(d) The rider now receives a single crown. Someone is about
to get a great victory and reign on earth. Only Antichrist fits this
description at this time. Certainly it cannot be shown that Christ
was given a crown at any time after the seven churches came into
existence. So far in the Revelation Christ is seen without a crown,
in both the vision on Patmos in chapter 1 and the vision in heaven
in chapter 5. When Christ comes on a white horse, after all the
seals are opened, His head will bear many crowns (19:12).
Though the rider appears on a white horse, as Seiss shows this
may be typical of Satan’s desire to counterfeit everything God does.
God has a city, Jerusalem; a King, Christ; a prophet, His own Son;
and a Lamb. So Satan has a city, “Babylon”; a king, Antichrist; a
prophet, the false one, who is a lamb-like beast (13:11; 19:20).
It is no wonder then that Antichrist, like Christ, appears on a white
horse. This may simply indicate his deceptive powers. In some
ways he will be an imitator as well as an opposer of Christ. (See
2 Cor 11:14,15 for Satan’s method).
It is true that in the Revelation white is always associated with
that which is holy and heavenly, except in this one case. If this fact
alone is sufficient to overthrow all the above arguments (and I do
not think it is), and prove the rider must be Christ, then we could
say that the vision speaks of Christ arising at the end of
this age to begin the final work of conquering His enemies and
claiming His kingdom. But I do not think this fits so well in the
context as the above interpretation.
Seal 2
6:3 And when he had opened the second seal, I heard the
second living creature say, “Come and see.” 4 And there went
out another horse, a red one, and he who sat on it was given power
to take peace from the earth, and to cause men to kill one another.
And a great sword was given to him.
This vision of the red horse and its rider is self-explanatory, and
there is general agreement on its meaning. War is plainly
indicated. I believe it pictures a great conflict that will come with
the rise of Antichrist.
(1) Antichrist will not gain control of the earth without conflict.
He goes forth “conquering and to conquer”, which speaks of war.
(2) This agrees with the second sign as given in Matthew 24.
The peace movements of the day, the United Nations, and other
organizations will all ultimately fail in their attempts to bring in
universal peace. There is no peace to the wicked; there will be no
peace in a world in revolt against God.
(3) The war symbolized by this rider may be a great war between
Russia and the Western powers. Many Bible scholars believe that
such a war is foretold in the prophecy of Ezekiel, chapters 38 and
39. If Antichrist arises in western Europe (and I am convinced he
will), it will mean war eventually with all who oppose him, and this
may well include Russia as that nation will be at the end of this age.
I am not positively affirming that this is the war indicated under this
second seal, but I think it very possible, in spite of Russia’s present
weakened condition in the year 2001.
Seal 3
6:5 And when he had opened the third seal, I heard the third living
creature say, “Come and see.” And I looked and a black horse
appeared. And he who sat on it had a pair of balances in his hand.
6 And I heard a voice among the four living creatures say, “A
measure of wheat for a day’s wage, and three measures of barley
for a day’s wage; and see that you do not damage the oil and the
wine.”
The black horse and its rider can also mean but one thing. The
Greek word translated “measure” was about a quart. A “day’s
wage” in Greek is a denarius, the usual amount paid a laborer for a
day’s work (Matt 20:2). These are famine conditions. Men will not
be able to earn enough to buy sufficient food because of its scarcity.
A quart of wheat is hardly enough for a whole family, and there is

no money for other food, clothing, etc. George E. Ladd says that
ordinarily the same amount of money would buy twelve to fifteen
times as much food. Yet while needs are scarce, luxuries are in
abundance. The oil and wine are not hurt; the rich are largely
unaffected. Notice the voice that announces these conditions
comes from the midst of the four beasts. Is this not the voice of the
Lamb again warning His servants of future famine as He did in
Matthew 24:7 when He gave them the third sign of the end of the
age?
Seal 4
6:7 And when he had opened the fourth seal, I heard the voice of
the fourth living creature say, “Come and see.” 8 And I looked and
a pale horse appeared. He who sat on it was named Death, and
Hades followed along after him. And power was given to them
over the fourth part of the earth, to kill with the sword, and with
hunger, and with death, and with the beasts of the earth.
The fourth horse was pale and bore a terrible rider, and a terrible
companion followed with him. The rider is Death, the companion is
Hades (not Hell). These unseen powers of destruction are here
personified to indicate the terrific devastations that will be inflicted
on the earth in the end time. “Power was given to them over the
fourth part of the earth, to kill with the sword, and with hunger, and
with death, and with the beasts of the earth”. That is, conditions
that began to prevail under the first seals continue under this one,
with two things added — plague (death), and wild beasts.
The fourth sign given in Matthew 24 is plague, and earthquakes
follow. This is the one place where Matthew 24 and Revelation 6 do
not fully agree. But because earthquakes are not mentioned under
the 4th seal does not mean that they will not occur then.
Earthquakes do appear throughout the book of the Revelation
(6:12; 8:5; 11:13; 11:19; 16:18); and earthquakes “in various
places” will be a very general sign throughout the end days.
The four destructive powers revealed under this seal are called
God’s four severe judgments in Ezekiel 14:21: “How much more
certain this will be when I send my four severe judgments on
Jerusalem, the sword, and the famine, and the wild beast, and the
plague to cut off from it man and beast?” It was God, acting in
righteous judgment, who sent those plagues on Jerusalem long

ago. It is God who has sent judgments on unrepentant peoples
through the centuries. And it is God who will send them on a world
given up to rebellion and iniquity in the last days. Let no one think
these are wild speculations. They are words of soberness and truth.
The question arises, is it proper to think that the true Church,
composed of God’s dear children, could be on earth during these
calamities? Very often in the history of this age wars, famines,
earthquakes, and plague have occurred in areas where Christians
lived in the midst of unbelievers. And very often Christians have
suffered and died with the others. If this has happened already
repeatedly in this age of grace, it would be no strange thing if
it happened again at the end of it. These calamities will be no
different in kind than others that have occurred before. But, of
course, if He chooses to do so, God is able to protect each believer
in any such time and bring them safely through it.
Seal 5
6:9 And when he had opened the fifth seal, I saw under the altar
the souls of those who had been slain for the Word of God, and for
the testimony which they held. 10 And they cried out with a loud
voice, saying, “How long, O Lord, holy and true, will you refrain
from judging those who live on the earth and avenging our blood?”
11 And white robes were given to each of them, and they were told
that they should rest a little longer, until the number of their fellow
servants and their brothers who would be killed, as they had been,
was completed.
Here we have a scene of martyrdom. Let us observe the

following:
(1) The altar spoken of here certainly seems to be in heaven. It
is the reality of which the altar that stood in the court of the earthly
tabernacle was but a shadow. Beneath that earthly altar the blood
of animals was poured out in sacrifice. Beneath the heavenly one
we see the souls of faithful believers, as though they had been
poured out as an offering to God. In the eyes of men they are
despised and counted worthy of death. The great God regards
them as sweet-smelling sacrifices. The thought that martyrs are an
offering to God has other foundation in the New Testament (2 Tim
4:6; Phil 2:17).
(2) The souls of these believers are fully conscious of where they
are and what has happened to them. Soul sleep is not the doctrine
of the Bible. Departed souls are not unconscious.
(3) They pray for vengeance on those on the earth who have
slaughtered them. For this reason many have thought that they
cannot be Christians as we understand the term in this age of the
Church, but must be those who are saved in the time of tribulation
that occurs after (as they teach) the Rapture of the Church.
Christians now are taught, “Love your enemies. Bless those who
curse you. Do good to those who hate you, and pray for those who
abuse you and persecute you” (Matt 5:44). But these cry out for
vengeance. Therefore, it is taught, they are not members of the
Body of Christ, not Christians, but some other order of believer.
But the end of the age is the time God has appointed to send
judgments and to take vengeance. And when that time comes, the
whole of heaven will be in perfect harmony with the decision.
Angels will proclaim “You are righteous, O Lord, who are and was
and will be, because you have judged like this” (16:5-7). Elders
will give thanks that the time is come to destroy those who destroy
the earth (11:16-18). And martyrs will cry “How long, O Lord,
holy and true, will you refrain from judging those who live on the
earth and avenging our blood?” The Christian’s Saviour with ten
thousands of His saints will come to execute judgment on all. In
flaming fire He will appear (with Christians following Him) to take
vengeance on those who do not know God, and who do not obey the
Gospel of our Lord Jesus Christ. Then will be fulfilled the saying of
the Apostle Paul, “It is a righteous thing for God to repay tribulation
to those who trouble you” (2 Thess 1:6-10).
(4) It is time to enquire where this scene that appears at the
opening of the 5th seal fits into the prophetic outline of the last
days. The answer is, I think, not difficult to find. I believe that it
corresponds to the fifth division of Matthew 24 and indicates the
Great Tribulation (Matt 24:21,22). It is just one brief picture that
shows us that the Great Tribulation is in progress. Many details will
be added to this original sketch in other chapters of the Revelation.
Here in chapter 6, we are given only a very brief outline of coming
events.
(5) These martyred saints are told to “rest a little longer”. This
suggests also that this scene is given to show events that will occur
just a little time before the end of this age. The Tribulation is in
progress, but the day of vengeance has not quite come. This
indicates that the Great Tribulation and the day of God’s wrath and
vengeance do not cover the same time period, but are periods of
time distinct from one another — a fact that appears more clearly
with the breaking of the 6th seal.
Seal 6
6:12 And I looked when he had opened the sixth seal, and
immediately there was a great
, and the sun became black as sackcloth of hair, and the
moon became as blood, 13 and the stars of heaven fell to
the earth, just as a fig tree drops its late figs when shaken by a
mighty wind.
14 And the heaven receded like a scroll when it is rolled up, and
all the mountains and islands were moved out of their places.
15 And the kings of the earth, and the great men, and the rich
men, and the chief captains, and the mighty men, and every slave,
and every free man hid themselves in the dens and among the rocks
of the mountains, 16 And said to the mountains and rocks, “Fall
on us, and hide us from the face of him who sits on the throne,
and from the wrath of the Lamb! 17 For the great day of their wrath
has come, and who will be able to stand?”
This agrees so perfectly with Matthew 24:29 that surely we are

right in thinking they refer to the same event.
Matt 24:29 Rev 6:12,13
“Sun will be darkened “Sun became black”

“Moon will not “Moon became as blood”
give its light
“The stars wil fall “The stars of heaven fell”
from heaven”
“The powers of the “Shaken by a mighty wind”

heavens will be shaken
Revelation 6 adds details absent from Matthew but present in

other Scriptures that refer to the same time. “The heavens will be
rolled up like a scroll” (Isa 34:4). “They will go into the holes of
the rocks, and into the caves of the earth, for fear of the LORD and
for the glory of his majesty, when he arises to shake terribly the
earth” (Isa 2:19). This time of fierce judgment and wrath that
closes this present age is a constant theme of the prophets and is
known to them as the “Day of the Lord”. Isaiah, Ezekiel, Joel, Amos,
Obadiah, Zephaniah, Zechariah, Malachi, Luke in Acts, Paul in
Thessalonians, and Peter, all use the term. In their descriptions
it is frequently accompanied by tremendous natural disasters.
Apart from the Revelation, we are told some ten times that there
will be signs in the sun, moon, and stars. It is one of the most
unmistakable signs of the end of the age, and one of those most
often given in the Bible.
In spite of this, some try to explain it all away. It is a fact,
incredible as it may seem, that some teach that all this refers to the
so-called victory of Christianity over heathenism at the time of
Constantine in the 4th century! This is the sort of interpretation the
Historicists are driven to because of their theory.
Isaiah described that coming day of the Lord in the following
words (and I cannot imagine that he had Constantine in mind when
he wrote): “Look, the day of the LORD comes, cruel with both
wrath and fierce anger, to lay the land desolate; and he will destroy
its sinners out of it. For the stars of heaven and its constellations
will not give their light. The sun will be darkened in its rising, and
the moon will not shed its light. And I will punish the world for its
evil, and the wicked for their iniquity, and I will cause the arrogance
of the proud to cease, and will lay low the haughtiness of the
terrible” (Isa 13:9-11).
Many teach that these signs are not to be taken literally, but
indicate future convulsions in the realm of society and government.
For my part, I have no difficulty whatever in believing that nature
itself — the sun, moon and stars — will be affected in some striking
way. I fail to see how anything else, such as the collapse of
governments, etc, could truly be a sign clear and significant enough
to indicate the Day of the Lord. After all, governments are
continually rising and falling in this world of ours. Nor do I see how
that could really fulfill the language used by many of the prophets
and by our Lord Jesus Himself.
Where do the signs given under this 6th seal come in the outline
of future events?
There are two Scriptures which, taken together, should settle this
matter once for all. Here they are:
Matthew 24:29,30: “Immediately after the tribulation of those

days the sun will be darkened. . . .And then the sign of the Son of
man will appear in the sky”.
Acts 2:20: “The sun will be turned into darkness, and the moon
into blood, before that great and renowned day of the Lord
comes”.
The reference in Matthew seems conclusive proof to me that

there will be a great tribulation at the close of the age just before the
Lord Jesus returns. Combined with the reference in Acts,we have
conclusive proof that the Great Tribulation and the Day of the Lord
are distinct periods of time separated by well-defined signs in the
heavens. To confound these two times (as so many writers and
preachers and teachers do) is to join together what God has
separated.2 The signs in the sun, moon and stars come “after”
(and, mark, “immediately” after) the Tribulation; they come
“before” the Day of the Lord. Those who do not distinguish between
these two separate periods of time are failing to take into
consideration some very important information God has given to us
about the time of the end. So they will inevitably make mistakes in
their interpretation of the Revelation.
These signs, then, which appear under the 6th seal separate
these two times. They close the one and signify the near approach
of the other.
This confirms the view given above that the 5th seal refers to the
Great Tribulation.
The Day of the Lord which comes after the Tribulation is the
“great day of his wrath” which has not yet come (6:17). Therefore,
the Great Tribulation is not that day of wrath. It is rather a time of
man’s and Satan’s wrath against the saints. God’s wrath is poured
2
For instance. J. Dwight Pentecost in his book, Prophecy For Today, writes, “The
day of the Lord is that extended period of time which begins with the inception of the
Tribulation following the rapture of the Church and extends through the millenial age.”
There is no evidence for this, and I am convinced it is amajor blunder.
out, not under the first five seals which include the Tribulation, but
with the pouring out of the bowls of wrath (15:1,7). True Christians
will not partake of the wrath of God to be poured out on a guilty
world. But they may have to taste of man’s and Satan’s wrath
during the Tribulation.
As we read again the events that take place under the 6th seal,
one fact stands out above all. Whether here or there, soon or late,
God will arise to punish the inhabitants of this earth for their
wickedness. His wrath and “the wrath of the Lamb” (long despised
and meekly enduring) is certainly coming and who will be able to
stand? Neither wealth, nor power, nor poverty, nor bondage, nor
freedom, nor greatness will be any excuse or any refuge in that day.
It appears from our study of the seals that the following order of
events are to be expected in the last days.
Seal 1 — The rise of Antichrist

Seal 2 — War
Seal 3 — Famine
Seal 4 — Desolations
Seal 5 — The Great Tribulation
Seal 6 — Signs that precede the Day of the Lord
The 6th seal with its clear signs indicates that we have
approached in the Revelation to the very end of the age. Those who
will witness these signs will doubtless think that the end has come.
But actually, before the Day of the Lord fully comes, there is some
delay, as we shall see in due course.
SEALS
Chapter 7
Looks back at
1 2 3 4 5 6 the Tribulation, 7
forward to
trumpets
TRUMPETS
Ch 10:1 - 11:14
Looks back at Chapters 12 - 14
the Tribulation, Looks back to
forward to Christ’s birth,
trumpets forward to bowls
THE GREAT TRIBULATION

BOWLS
CHRIST’S RETURN IN CHAPTER 19
Chapters 17, 18
Looks back to
This diagram shows the 4 portions which break the order of events under the seals, trumpets and bowls. John’s day ,
They do not follow the progressive march of the seals, trumpets, and bowls, but look back in time and give forward to end.
explanations of events that have taken place before they are introduced. This diagram is not intended to
show relative time periods. The great Tribulation alone will cover 2 periods of 31/2 years, but the entire time
period of the trumpets and bowls will be probably only a few months.
7 A pause in the narrative
We have seen the Lamb in the center of the throne opening the
first six seals. At the sixth there is great fear on earth. All ranks of
society are filled with dread. They feel that God has risen in fury
against them and they are terrified of the face of Him who sits on the
throne and of the wrath of the Lamb. The meek and lowly Jesus, the
despised Nazarene, the apparently helpless, slaughtered Lamb,
prepares at last to execute the righteous judgment of God, and
somehow men will be aware that calamity hastens to overtake
them. It is the gracious Saviour who knocked patiently at the door
of the Laodiceans who now makes ready His fiery chariot.
But before the events to follow under the seventh seal are
described there is a break in the narrative.
This is a good place to say something about the structure of the
Revelation. The most obvious fact in its construction is that
beginning with chapter two and continuing through chapter 16
there is a series of four sevens -- 7 churches, 7 seals, 7 trumpets,
7 bowls. We have already studied the churches and so will confine
ourselves now to the seven-sealed scroll. It seems clear enough
that as this scroll unrolls there is a real progression and order from
the first seal to the last bowl. That is, the seven trumpets are
contained in the seventh seal and come out of it, and the seven
bowls follow the sounding of the 7th trumpet.
}
SEALS 1 2 3 4 5 6 7 ....................................... CHRIST’S
TRUMPETS 1 2 3 4 5 6 7..................... RETURN
BOWLS 1 2 3 4 5 6 7... IN GLORY
Thus they follow a perfect order in time. They move in regular

succession to the climax of the age the second coming of Christ to
reign on earth. This is the most simple, natural, and unstrained way
of taking them, and I am convinced it is the right way. The sixth seal
brings us up very near to the Day of the Lord but does not describe
it in detail. At the opening of the seventh seal there is a time of
silence in heaven immediately followed by the appearance of the
seven angels with the seven trumpets (8:1,2). They directly follow
the opening of the seventh seal and describe certain preliminary
judgments that bring in the Day of the Lord. After the sounding of
the seventh trumpet (11:15) there is a long break in the narrative
before the seven angels appear with the seven bowls. Yet the
A pause in the narrative 132
bowls directly follow the trumpets in time. They are called “the
seven last plagues” (15:1) — that is, they are the very last
judgments and distinct from the judgments that have gone before.
But we are not to think that the seals, trumpets and bowls each
take up the same amount of time to fulfill. As we have seen, most
of the closing events of the age occur under the first six seals. The
rise of Antichrist, destructive wars and attending disasters, and the
Great Tribulation all come out of the opening of those seals. It is
not unreasonable to think that when six seals of a seven-sealed
scroll are broken by far the larger part of the scroll is unrolled to
view. Moreover, the sixth seal takes us very near the end and
leaves comparatively little time for the fulfillment of the trumpets
and bowls. The time area bounded by the sounding of the trumpets
may be only a few months compared with a few years for the seals
(the fifth trumpet judgment takes up 5 months — 9:5,10). The
pouring out of the bowls may take even less time and perhaps will
be crowded into a space of weeks or even days at the very end.
However, though the seals, trumpets, and bowls follow one
another in orderly procession there are here and there breaks in the
narrative. We may call them explanatory visions or parenthetical
portions. They are like information given in brackets. These
portions are four in number. One comes between the 6th and 7th
seals (chapter 7). Another appears between the 6th and 7th
trumpets (from 10:1 to 11:14). The third comes after the 7th
trumpet (chapters 12 to 14). And the last is seen after the 7th bowl
(from 17:1 to 19:11). It would be a mistake leading to considerable
confusion to think that all these explanatory portions follow the
same perfect order as the seals, trumpets and bowls. A careful
reading of these explanatory visions reveals that they look both
forward and backward in time. This we shall see as we go along.
They seem to be given as added information to make more clear
the main stream of narrative that moves to the final climax of the
age’s history under the seals, trumpets and bowls. I have tried to
indicate this in the diagram.
Since the Revelation records events to occur at the end of the age
— something of a brief pre-written history — it is not surprising that
these explanatory visions, these added descriptions should appear
in it. This is the way of histories. For example, reading a history
of the last great war we see the author proceeds to describe events
in an orderly fashion for a few pages. But then he comes to a place
where he feels an added word of explanation is necessary. So he
stops his main narrative, and taking up some character or other,
briefly sketches his personal history and his relationship to the
main events. A town, a country, a striking or important happening

may be treated in the same manner. This, I believe, is the meaning
of these visions that interrupt the regular order of the seals,
trumpets and bowls.1
Let us now look at chapter seven which contains the first of these
explanatory portions. Here we see two groups of people: one on
earth, the other in heaven. One group has to do with events to
follow; the other with events in chapter 6. One group is being
sealed against coming judgments; the other has already come out
of the Great Tribulation. One group is Jewish; the other is of all
races and tribes and nations.
From the opening of the first seal earth has presented a scene of
gloom and darkness seemingly unrelieved by a single ray of light.
When the trumpets begin to sound more trouble strikes an already
groaning earth. But here in this first break in the thread of the story
we have glimpses of glory. We see God’s good purpose being
worked out toward two groups of people even in those darkest of
days — His elect among both Jews and Gentiles.
Group 1: The 144,000 Jews
7:1 And after these things I saw four angels standing at the four
corners of the earth, holding back the four winds of the earth, so
that they would not blow on the earth, nor on the sea, nor on any
tree. 2 And I saw another angel ascending from the east, having
the seal of the living God. And he shouted with a loud voice to the
four angels, who had been given power to harm the earth and the
sea, 3 saying, “Do not harm the earth, or the sea, or the trees, until
we have put a seal on the foreheads of the servants of our God.”
4 And I heard the number of those who were sealed, and a
hundred and forty-four thousand from all the tribes of the children
of Israel were sealed.
5 Of the tribe of Judah twelve thousand were sealed. Of the
tribe of Rueben twelve thousand were sealed. Of the tribe of Gad
twelve thousand were sealed.
6 Of the tribe of Asher twelve thousand were sealed. Of the tribe
of Naphtali were sealed. Of the tribe of Manassah twelve
thousand were sealed.
1
This view is neither new nor uncommon. I first met with it many years ago in a
helpful little book by James McConkey giving a series of outline studies on the Book
of the Revelation.
7 Of the tribe of Simeon twelve thousand were sealed. Of the

tribe of Levi twelve thousand were sealed. Of the tribe of Issachar
twelve thousand were sealed.
8 Of the tribe of Zebulun twelve thousand were sealed. Of the
tribe of Joseph twelve thousand were sealed. Of the tribe of
Benjamin twelve thousand were sealed.
Here God inspired John to record the names of twelve tribes of

Israel. Observe too that they are evidently placed in contrast to the
second great multitude in the chapter which is “of all nations, and
tribes, and people, and languages”. It seems clear, therefore, that
they are literal Jews. It is a very strange thing that some writers,
in spite of this, think these twelve tribes symbolize the present
Church composed for the most part of Gentiles.2 I do not see how
they can possibly represent the Church. Nor are they are an
exclusive group within the Church that keep the Jewish Sabbath
faithfully. Nor are they Jehovah’s Witnesses who profess to witness
to Jehovah but fail to see one of the plainest and most important
truths concerning Him -- that Jesus is Jehovah’s incarnation.
No, I believe they are of the literal people of Israel,3 and they
are being marked out by God for special protection. They are
called “the servants of our God”, but it is not altogether clear
whether they are given this protection for service that is past or for
service yet to come. It is very possible that they are called servants
of God in view of what they will yet become. The nation Israel will
be preserved through the day of God’s wrath and turn to Christ at
the end of it and become His servants.
In any case, let no one be surprised that the Jews will, in the end
of the age, repent of their age-long unbelief and trust in their
2
“The 144,000 are all of God’s people” (R. C. Lenski, The Interpretation of St. John’s
Revelation, p. 252). For a fuller discussion of this, and the probable meaning of the
number 144,000, see Appendix A.
3
“There are no fewer than 29 lists of the tribes of Israel throughout the Scriptures,
thus showing the prominence accorded them in the sacred page” (J. B. Smith). Is it
not a bewildering scheme of interpretation that makes 28 of these lists refer to literal
Jews and only one refer to the church? Some have argued that literal tribes of Jews
cannaot be meant because there are no longer 12 distinct tribes in Israel -- ten of
them being lost at the time of the Assyrian captivity. However there are clear
indications in Scripture that all the tribes have been preserved and will again be a
united kingdom. See Ezra 6:16, 17; Isa. 11:12,13; Jer 3:18; Ez 37:15-22; 48:1 ff,;
Matt 19:28; Acts 26:7; Jam 1:1
Messiah, Jesus Christ. This is a thing foretold many times in the

Holy Scriptures. Isaiah clearly prophesied of that time when the
enemy will come in like a flood. Then the Spirit of the Lord will lift
up a banner against him, “and the Redeemer will come to Zion,
and to those who turn from transgression in Jacob, says the Lord”
(Isa 59:19-21). This is the verse quoted by the apostle Paul in Rom
11:26 when he shows that “all Israel will be saved”. He goes on to
say that at present the Jews are enemies of the Gospel, “but
concerning the choice of God, they are loved for the sake of the
fathers. For the gifts and calling of God are not to be withdrawn”.
Paul might have quoted from some other source in the prophets
and proved just as well the future conversion of Israel (i.e. Jer
23:5-8; 31:1-3,35-37; 32:37-41; Ezek 20:33-44; 37:11-28;
Daniel 12:1; Hosea 3:4,5; Zech 12:9-14; 13:1,9). The eternal
God has chosen His people Israel and He will not repent. “This
people I have formed for myself. They will show forth my praise”,
says the Lord Almighty” (Isa 43:21).4
Now in time of the end God, true to His Word, seals these people
descended from Jacob who are called the servants of God. It may
be that the angel coming from the east with the seal of the living
God (v 2) is Michael, for we read in Daniel 12:1 — “At that time
Michael, the great prince who stands guard over the children of
your people, will arise. And there will be a time of trouble such as
never occurred since there was a nation until that same time. And
at that time your people will be delivered, everyone who is found
written in the book.”
4
Romans 11 speaks of the future conversion of the literal nation of Israel. Paul is
not speaking here of spiritual Israelites converted now. Rather, it is those who have
now fallen who will later experience fulness (v. 11,12); it is those now cast away who
shall be received (v. 15); it is the branches now broken off that will be grafted in again
(v. 17 with v. 24); it is the people now in blindness who will be saved later (v 25,26).
The blindness has happened until the fulness of the Gentitles be come in. It is those
who are at present enemies who are yet beloved for the father”s sake (v. 28). For
God will not repent of His calling of that nation or His promised gifts to them. It is the
people who now have not believed who will later obtain mercy (v. 31). It seems
perfectly clear that these Scriptures cannot be fulfilled either in believing Israelites of
this age, or in unbelieving Jews who have died. The one group is not blind, or broken
off, or cast away, or enemies; the other group will not be grafted in, or received, or
obtain mercy. No, these Scriptures can only be fulfilled when the nation of Israel, now
cast away, now enemies, now blind, turns back to God and receives Christ as Lord
and Saviour.
It has been thought by some that these 144,000, during the

Great Tribulation, become preachers of a so-called Kingdom
Gospel. According to these, when this present Gospel age is ended
the Church will be caught up to heaven. Then God will raise up
some from among the people of Israel to go to the ends of the earth
and to proclaim that their Messiah, earth’s coming King, will soon
appear. These teachers believe that through their efforts the vast
multitude that is described in the remaining verses of this chapter
repent of their sins and turn to God.
It seems to me that there is not sufficient evidence for this
position. I personally see no reason anywhere given in Scripture
to believe that there will ever be any gospel to preach other than
the glorious Gospel of the blessed God that we preach now: “How
that Christ died for our sins according to the Scriptures; and that he
was buried, and that he rose again the third day according to the
Scriptures” (1 Cor 15:3,4).
Moreover, a thorough search of the Scriptures fails to turn up a
single prophecy that the Jews will become an evangelizing nation
during the Great Tribulation. Actually the people of Israel in
chapter 7 are sealed after the Tribulation is over, and those from
every nation, kindred, people, and tongue have already come out
of the Tribulation. So the second group has no clear or necessary
connection with the first group. This is important to keep in mind.
Also Israel (we learn from Rom 11:25,26) will not be saved until the
fullness of the Gentiles has already come in.5
Group 2: The great multitude
7:9 After this I looked and saw a great crowd, which no man could
number, of all nations, and tribes, and people, and languages,
standing before the throne and before the Lamb, dressed in white
robes with palm branches in their hands. 10 And they shouted with
a loud voice, saying, “Salvation belongs to our God who sits on the
throne, and to the Lamb.”
11 And all the angels stood around the throne and the elders
and the four living creatures, and they prostrated themselves
5
Isaiah 66:18-22 is sometimes offered as evidence that the Jews will evangelize
during the Tribulation period. However, the setting there is not the Tribulation but
afterwards — after the Lord has come “with fire, and with his chariots like a whirlwind,
to render his anger with fury, and his rebuke with flames of fire” (66:15-17). That is,
after the time of God’s wrath in the Day of the Lord.
before the throne on their faces, and worshipped God, 12 saying,

“Amen. Praise and glory, and wisdom, and thanksgiving, and
honour, and power, and might be to our God for ever and ever.
Amen.”
13 And one of the elders responded and said to me, “Who are
these who are dressed in white robes? And where did they come
from?”
14 And I said to him, “Sir, you know.”
And he said to me, “These are those who have come out of the
great tribulation, and who have washed their robes, and made
them white in the blood of the Lamb. 15 Therefore they are before
the throne of God, and serve him day and night in his temple. And
he who sits on the throne will dwell among them. 16 They will
hunger no more and thirst no more; nor will the sun beat down
on them, or any excessive heat. 17 For the Lamb who is in the midst
of the throne will shepherd them, and will lead them to springs of
living waters, and God will wipe away all tears from their eyes.”
This group is plainly distinguished from group one. They are

people of the twelve literal tribes of Israel sealed against coming
judgments; these are from all of earth’s tribes who have come out
of the Tribulation. They are 144,000; these are “a great multitude
which no man could number”. Who are these who appear in this
second group? This question can only be answered by carefully
noting the things said of them.
(1) They are of all nations, tribes, people and languages. That is,
a vast multitude composed mostly at least of Gentile believers. So,
as to their origins, they are in sharp contrast to the first group.
(2) They are “before the throne and before the Lamb”; they are
in heaven. But we are not told whether they have been resurrected
or stand there as spirits without bodies. Some have taught that
the Rapture occurs here between the 6th and 7th seals and that
this multitude signifies the Church taken away from the earth. This
interpretation is perhaps not impossible; but it can hardly be
proved. There is no suggestion here of the coming of Christ or a
resurrection. Only one thing we can say — in some form, or
another they are in heaven.
(3) They are clothed with white robes and have palms in their
hands. They are righteous and victorious. The promise made to
overcomers in Sardis — “He who overcomes will be clothed in

white clothing” — seems to be fulfilled in them. This white clothing
may also connect them with the group described in 6:9-11.
(4) They ascribe salvation to “Our God who sits on the throne
and to the Lamb”. This is the first indication that they have trusted,
not in some kingdom gospel different from the Gospel we preach
in this age, but in the Lamb of God sacrificed for their sins. “Their
song is full of purest Gospel truth” — Spurgeon.
(5) They have already come out of the Great Tribulation7 —
“have come out”. The definite article is used, indicating not
tribulation in general but the great one to come at the end of this
age. They stand “before the throne and before the Lamb” (v 9). We
are not told how they came out of the tribulation, but if they are
linked with the group in 6:9-11 they reach heaven by martyrdom.
Perhaps this is the safest inference. According to 13:7 Antichrist
will be given power to “make war with the saints and to overcome
them”. He will have power over “all tribes, and languages, and
nations” — an expression similar to the phrase here in 7:9. In
those coming days of the Great Tribulation the false prophet will
cause “all who would not worship the image of the beast to be
killed” (13:15). Some at least of the vast multitude here in chapter
7 will resist this Satanic pressure and will pay for it with their lives.
(6) They will be those who “have washed their robes, and made
them white in the blood of the Lamb”. That is, they have heard and
believed the same old Gospel that is precious to all believers in this
day of grace. They have trusted the Lamb of God for salvation.
They have depended on His blood alone as the ground for
forgiveness and cleansing from sin.
(7) Their condition in Glory is a fulfillment of the Christian hope.
They are in heaven tenderly loved. Their grief is forever gone, their
eternal joy just this — “He who sits on the throne will dwell among
them. . . .the Lamb who is in the midst of the throne will shepherd
them, and will lead them to springs of living waters”. God’s arm
embraces them, God’s own hand gently wipes the last tears from
their eyes. Such a vision makes us long to be among them even
though our ship, as theirs, must sail “through bloody seas”.
Who are they? Is it really likely that they will all be saved after
the removal of the true Church, in that very brief period of time that
7
This alone is sufficient evidence that the Gret Tribulation is far more than merely
“the time of Jacob’s trouble”. It affects a vast number of Gentile saints.
closes this age, by the preaching of a kingdom Gospel announced

by converted Jews, who are themselves at that time the victims of
the mightiest oppression and persecution the world will even
know? Will these Jews be able to do in six or seven years or less
what the whole Church of Jesus Christ has been hard put to
accomplish in 2000 years, and at a period when they are in hiding
from Satan and Antichrist (12:14)? If God plainly stated it we could
believe it, even though it seems humanly impossible. But since He
has not plainly stated it we might be excused if we do not believe
it.8
The conviction grows on me that this vast multitude is the
Church — or rather that part of it that is on earth at the age’s end
when the Great Tribulation breaks. They would thus enter the
Tribulation and become martyrs whose spirits go up to appear
before the throne in heaven.
Note on tribulation and the church
We have seen in chapter 6 that the Great Tribulation is not to be
confused with the Day of the Lord. The one is produced by the
wrath of men and Satan; the other is God’s wrath upon the
ungodly. That the true Church will not partake of the wrath of God
is a truth admitted by all, or nearly all. But what of the wrath of its
enemies, what of the Tribulation? Many writers and preachers
(sometimes with more heat than light) argue that Christ’s Church
will never have to go through that troubled time. I do not
dogmatically affirm that it will (though the preponderance of
evidence points in this direction), but the following facts should be
carefully considered in our study of this subject. They are offered
not to prove that the Church must go through the Tribulation, but
as evidence against the view that it cannot.
(1) The Church has endured much tribulation before. It has been
true of God’s people in this age, as it was of Old Testament saints
— “Others experienced trials of cruel mockings and beatings, yes,
and bonds and imprisonment. They underwent stoning, they were
sawed in two, were tempted, were killed by the sword. They
wandered about in sheepskins and goatskins, destitute, ill-treated,
tormented” (Heb 11:36,37). The Great Tribulation can do no more
than has been done to torture and kill the saints of God. Certainly
8
It seems to me that to attribute the salvation of this vast multitude to converted
Jews preaching a kingdom gospel is to try to build a tremendous superstructre
without any proper foundation at all. I repeat, there is not one clear Scripture that
states it. Moreover, it seems clear that Israel will not become converted to Christ until
the Tribulation is over.
that time will be more intensified, more determined, and more

widespread than any previous tribulation. But it will not be of a
different kind.
(2) No one can deny that there will be a vast multitude of saints
(of one kind or another) in the Great Tribulation. We have just
seen them in the present chapter. We read of them again in 13:7;
15:2; 20:4. The point is, will anyone dare to say that these saints
are less precious to God than Christians are now? If God allows
those whom He loves in the tender fashion described in 7:15-17 to
endure the Great Tribulation, is there any just reason to think He
will not call upon Christians now living to do the same? Is it not
evident that what they face in the Tribulation is not God’s wrath but
man’s? And that what they face, anyone may face? It should be
transparently clear to all of us that if some of God’s dear people
must suffer and die in the Tribulation, then Christian believers (by
the nature of the case) will not necessarily be removed from it. For
my part, I cannot think that the Tribulation saints are an inferior
species of believers whom God will permit to suffer after He has
removed His choicest saints. Such a view is certainly contrary to
the general teaching of the Bible concerning tribulation.
(3) The Bible frequently warns that Christians will face
tribulation. Consider the following:
Jesus said, “In the world you will have tribulation” (John 16:33).
Paul said, “We must through much tribulation enter into the
kingdom of God” (Acts 14:22).
Peter wrote, “Since Christ has suffered for us in the flesh, arm
yourselves likewise with the same mind” (1 Peter 4:1).
“Dear ones, do not think at your fiery trial which is for your
testing, as though some strange thing happened to you, but rejoice
because you have a share in Christ’s sufferings” (1 Pet 4:12,13).
From these Scriptures and others like them we may learn the
New Testament teaching on tribulation.
(a) It is to be expected as a natural accompaniment of faith in
Christ. We have no right to expect anything else. Peter says that
expectation of tribulation is to be well armed: “arm yourselves with
the same mind”. God forbid that I should take such arms from
anyone. Tribulation is seen in the Bible to be the natural
environment of true Christians. It is the garden where the sweetest
flowers grow, the weather that produces the sturdiest plants. Let
us not count it a strange thing, then, if tribulation, even very great

tribulation comes to the Church in our day. To be forewarned is to
be forearmed.
(b) Tribulation is a trial of faith most precious. As such it can even
be rejoiced in, gloried in (1 Pet 1:7; 4:12,13; 2 Thess 1:4).
“Pain is no mystery when looked at in the light of God’s holiness,
and in the light of Calvary. . . .Pain, as to God’s own children, is truly
and really, only blessing in disguise. It is but His chiseling, one of
His graving tools, producing the likeness to Jesus for which we long.
I never yet came across a suffering (real) Christian who could not
thank Him for pain” (A. J. Gordon).
Tribulation is a part of God’s method to work that patient,
enduring faith that is so precious in His sight (Rom 5:3). “Those
whom God will make most perfect, He putteth them upon the
greatest trials” (Thomas Manton).
(c) Enduring great tribulation is a source of great glory. Jacob,
wounded, becomes a prince with God. Joseph, rejected and
afflicted, becomes a beautiful picture of Christ. Job, struck to the
earth, becomes an instrument in God’s hand to shut Satan’s mouth.
Paul, suffering, was filling up “what is lacking of the afflictions of
Christ in my flesh, for the sake of his body, which is the church” (Col
1:24). Tribulation is not something to despair about, not
something to avoid at all costs. It provides the people of God great
opportunities to glorify God in the fires. It reveals what God can do
for His own in the storm.
“Away despair, my gracious God doth hear,

When winds and waves assault my keel,
He doth preserve it, He doth steer,
E’en when the boat seems most to reel.
Storms are the triumph of His art,
Well may He close His eyes, but not His heart.”
George Herbert
“Storms are the triumph of His art.” The enduring of such trials
and tribulations, such storms, will but result in praise and honor
and glory at the appearing of Jesus Christ. We might even say that
there is a close connection between present suffering and future
glory that is not often understood. “For our light affliction, which
is but for a moment, is producing for us an eternal weight of glory
that far exceeds it” (2 Cor 4:17).
Jesus taught the same thing — “Blessed are those who are
persecuted for righteousness’ sake, for theirs is the kingdom of
heaven. Blessed are you when men revile you, and persecute you,
and say all manner of evil against you falsely, for my sake. Rejoice,
and be exceeding glad, for great is your reward in heaven” (Matt
5:10-12).
(d) Suffering with Christ is one of the greatest privileges the
believer can have on earth. “For it is has been given to you on
behalf of Christ, not only to believe on him, but also to suffer for his
sake” (Phil 1:29. See also Acts 9:16; 1 Pet 4:13; etc).
Sadhu Sundar Singh made his first journey from India into Tibet
at the age of 18. The story of his afflictions, imprisonments, and
sufferings for Christ’s sake is wonderful. He always seemed to be
blessed with a sense of God’s nearness. Once, when he lay almost
unconscious, he said in a faint voice, with a smile: “I am very
happy. How sweet it is to suffer for His sake”. To this agree the
words of the apostle Paul: “I now rejoice in my sufferings for you.”
(e) Tribulation of the saints is the suffering of Christ. See Acts
9:4; Isa 63:9; Rom 8:17. How, then, can it be the wrath of God?
A. B. Simpson has a good word about this — “This was the highest
ministry of Jesus — to suffer. This is also the crowning ministry of
almost every Christian life. The last two beatitudes are wholly
about suffering, implying surely not only the climax, but a double
climax. The dear Scotch martyr, dying at the stake. . . .expressed
it finely when looking at the little maiden who was dying near her.
. . .said, ‘What do I see but Christ in one of His members suffering
there?’ It was not Margaret Wilson but Christ suffering there.”
So tribulation that comes to saints because of the activity of evil
men and Satan, even in the Great Tribulation, will be the suffering
of Christ in His people. When they are persecuted, He is
persecuted; when they are afflicted, He is afflicted.
In the light of all the above, one wonders if the Church will miss
the Great Tribulation. One is tempted to say, will she have to miss
it? Will she be denied the privilege of sharing the fellowship of
Christ’s suffering (which Paul longed to know — Phil 3:10), such
occasions for glory, such precious trials of faith? Is it not possible
that she will remain on the scene and fight in the Lord’s battles,
and die on the front lines in that final great struggle between Christ
and Antichrist?
“Must I be carried to the skies

On flow’ry beds of ease,
While others fought to win the prize,
And sailed through bloody seas?”
I. Watts
The most glorious annals of the Church are those that record the
power of the Church in the midst of suffering, rising superior to
pain, triumphing over torture, abuse, and death. Do not be
surprised if the record is not finished, if the brightest, most stirring
pages of all are yet to be written.9
The anxious desire to escape tribulation does not seem to be in
accord with the spirit of Paul — “We glory in tribulations” (Rom 5:3;
2 Cor 12:9, 10), or Moses — who chose rather “to suffer affliction
with the people of God” (Heb 11:25), or the disciples — who,
when they were beaten, rejoiced “that they were counted worthy
to suffer shame for His name”, or with the early Christians — “To
believe, to suffer, and to love, was the primitive taste” (Milner).
None of these considered that escaping tribulation was a prize to be
grasped after, a special reward for holy living, or the natural right
of the Church.10
No doubt A. W. Tozer was right when he wrote about
Christianity in the West: “Without doubt we of this generation have
become too soft to scale great spiritual heights. Salvation has
come to mean deliverance from unpleasant things. Our hymns and
sermons create for us a religion of consolation and pleasantness.
We overlook the place of the thorns, the cross and the blood” (The
Root of the Righteous, page 137).
Personally I do not wish to contribute to the production of a
generation of weak and flabby Christians who are not ready for
tribulation and easily persuade themselves they will never face it.
9
It is an interesting fact that the Pre-tribulation Rapture theory did not arise out of a
suffering Church. It has come out of a western civilization that has been the most
comfortable and pleasant in the whole history of Christianity.
10
It is only fair to say that those who teach that the Church will escape the Tribulation
usually hold that that time is the particular time of God’s wrath on a guilty world. But
they assume that which cannot be proved. It is never called God’s wrath. And the
very fact that there are a multitude of believers who suffer in it prove that it is not.
God’s wrath is not mentioned until the 6th seal, and is not actually poured out fully
until the 7 bowls — after the Tribulation. It is true that the events that occur under
the first seal (war, famine, pestilence, etc.) are, in a very real sense, God’s
judgments. But they are the sort of judgments that He has sent among men (and that
His people have endured) in every age, including this age of grace.
8 The trumpets
If our interpretation is correct the trumpets are blown after the

Tribulation called “the Great” is over.1 This does not mean that
trouble for the world will be over — indeed it will now become
worse. But the trouble now to come is of a different kind and affects
a different people. The Great Tribulation is directed by Satan and
Antichrist principally against the people of God. The sounding of
the trumpets sets in motion preliminary judgments that lead up to
that time of fierce wrath and indignation called the Day of the Lord.
And these are directed against the ungodly.2 The opening of the
seventh seal completes the unsealing of the book and brings us
very near the end of the age.
8:1 And when he had opened the seventh seal, there was silence
in heaven for about half an hour.
2 And I saw the seven angels who stood before God; and seven
trumpets were given to them.
Silence
Here is another remarkable event in this remarkable book. In the
preceding chapters we have had anything but silence in heaven.
The four living creatures do not rest day or night, saying, Holy,
holy, holy, Lord God Almighty. The elders join them in giving glory
and honor and thanks to Him who sits on the throne. Later, the new
song of redemption is sung and the voices of ten thousand times ten
thousand and thousands of thousands of angels is heard. In
chapter 6 one of the living creatures announces the first horse and
rider in a voice of thunder, and the martyrs cry out with a loud voice,
“How long, O Lord.” In chapter 7 the saints who have come out of
1
Pentecost in Prophecy for Today (p. 35) states: “In Revelation 8 -10 we have
John’s decription of the events of the last three and a half years of the Tribulation”.
I believe this is quite incorrect. Walvoord also falls into the same error. He writes:
‘The trumpet judgments, which have their beginning in this chapter, confirm the
predictions of Christ and the Old Testament prophets of the coming time of tribulation
far worse than anything the human race had ever experienced before.” (The
Revelation of Jesus Christ, p. 156). George E. Ladd makes the same mistake. As
I have tried to show, the Tribulation ends at the opening of the 6th seal and the Day
of the Lord are seen.
2
Thus in Egypt long ago. Pharaoh’s oppression was directed against the people of
Israel and was tribulation to them; the plagues were directed by God against Pharaoh
and his people and resulted in tribulation to them.
145 The trumpets
the Tribulation raise their strong tones in praise to God and the
Lamb, and all the angels worship again.
Now suddenly there comes an absolute hush in all the courts of
heaven. The living creatures are silent. The angels cease their
words of worship. The martyrs stop their cry. The saints are still.
Nothing stirs and no one speaks for the space of half an hour.
Minute succeeds minute as this powerful, significant silence holds
heaven. Surely something of tremendous importance is about to
happen, some storm will surely break this deathly stillness.
In the narrative of the Revelation we are approaching the Day of
the Lord. Zephaniah writes of that time in these words: “Be silent
in the presence of the LORD God, for the day of the LORD is at
hand, for the LORD has prepared a sacrifice, he has invited His
guests” (1:7).
It is my opinion that we would search both the Scriptures and
Church history in vain to find another time in all this age of such
threatening significance that the very atmosphere of heaven is
quiet and heavy with impending judgments.
J. A. Seiss in his Lectures on the Book of Revelation lists seven
significant events connected with the sounding of trumpets.
(1) Trumpets indicate war (Num 10:9). “O my soul, the sound
of the trumpet, the alarm of war” (Jer 4:19).
(2) Trumpets were for the convocation of the people and the
moving of the camps of Israel, as described in Num 10:1-8.
(3) Trumpets were used at the laying of the foundations of
God’s temple according to the apocryphal book Esdras (3:10).
(4) Trumpets are related to the announcement of the king.
Zadok the priest and Nathan the prophet were directed to anoint
Solomon king and blow with the trumpet and say, “God save king
Solomon!” (1 Kings 1:34,39; 2 Kings 9:13).
(5) Trumpets at Sinai were associated with the manifestation of
the awesome majesty and power of God. Then there was “the voice
of the trumpet exceedingly loud, so that all the people in the camp
trembled” (Ex 19:16).
(6) Trumpets speak of the overthrow of the ungodly. We have
only to think of the fall of Jericho. Trumpets were blown for six days
and seven trumpets on the seventh day completed its ruin (Josh
6:13-16).
The trumpets 146
(7) Trumpets were used to proclaim the great festivals of Israel

(Num 10:10; Lev 23:24; 2 Chron 29:27).
The use of trumpets here in the Revelation is further indication
that we are to look for climactic age-ending events at their blowing.
We might well expect to see a call to war, the gathering of the
people of God, the appearance of a king, the manifestation of the
majesty of God, the overthrow of the ungodly, and a great festival.
And this is just what we do see. In the following chapters we
have the great battle that ends the age — the battle of
Armageddon. We have the return of Israel to God and the
gathering of the elect from the four corners of the earth. We have
the appearance of the King of kings, and the manifestation of the
majesty of our great God and Saviour. We see the utter overthrow
of the ungodly and the final festivals of joy and praise — the
marriage supper of the Lamb and the millennium. The millennial
temple does not appear in the Revelation but the description of the
temple in Ezekiel chapters 40 - 44 probably refer to it.
But it is clear that all these events do not appear immediately at
the sounding of the seven trumpets. These are preliminary
judgments, a prelude to all that follows.3
The Golden Censer
8:3 And another angel came and stood at the altar, having a
golden censer; and much incense was given to him that he might
offer it with the prayers of all the saints on the golden altar which
was before the throne. 4 And the smoke of the incense, together
with the prayers of the saints, went up out of the angel’s hand in the
presence of God. 5 And the angel took the censer and filled it with
fire from the altar and threw it onto the earth, and there were
voices, and thunderings, and lightning flashes, and an earthquake.
6 And the seven angels who had the seven trumpets prepared
themselves to blow them.
3
The seals, trumpets, and vials seem to me to represent three distinct phases in the
closing events of the age. Thus it was long ago in Egypt. Israel’s tribulation under
Pharaoh may be compared to the Tribulation period under Antichrist; the plagues that
fell on the Egyptians, with Israel still in the land, were preliminary judgments that are
comparable to the trumpet judgments here in Revelation; the final destruction of
Pharaoh and his armies came afterwards, with Israel safely removed from Egypt, and
can be likened to the bowl judgments that will result in the final overthrow of
Antichrist.
147 The trumpets
In verse 8 of chapter 5 we saw that the four living creatures had

golden bowls filled with incense, and this incense was the prayers
of believers. God thus signifies that the prayers of His people are
closely connected with the opening of the seven-sealed book and
all that follows. Here in chapter 8 verses 3 and 4 we are reminded
again of the great power and importance of believers’ prayers. It
has been well said that if God purposes to accomplish a thing in the
world He first sets someone praying for it. I think it not too much
to say that the terrific events that follow the blowing of the trumpets
are a more or less direct result of prayer. For thousands of years
God’s saints have looked for the day of Christ’s coming in glory.
“And Enoch also, the seventh from Adam, prophesied of these
people, saying, Look, the Lord is coming with ten thousands of his
saints, to execute judgment upon all, and to convince all the
ungodly among them of all their ungodly deeds which they have
committed in an ungodly way” (Jude 14). Prophesied and prayed,
too, you may be sure; and his prayers went into the golden censer.
David, three thousand years ago, sent up incense for this altar
when he prayed “O Lord God, to whom vengeance belongs, shine
forth! Rise up, O judge of the earth! Mete out repayment to the
proud. LORD, how long will the wicked, how long will the wicked
triumph?” (Ps 94:1-3)
“How long, O Lord, holy and true,” cry the waiting martyrs. And
their cries go into the golden censer.
“Your kingdom come, your will be done on earth as it is in
heaven,” has been the prayer of the saints through this whole age.
And these prayers are added to the rest.
“Even so, come Lord Jesus” — such desires and longings for His
appearing, all prayers for it are there. Though the answer is long
delayed, nothing is lost, and the golden censer is filling up with
these sweet odors.
There was given to the angel who ministered at the altar “much
incense. . . .that he might offer it with the prayers of all saints”. This
incense, mingling with the other, and making it acceptable to God,
speaks of the worthy merits, prayers and intercessions of our Lord
Jesus Christ. This is “much incense” indeed, greater than all the
saints’ prayers together, filling up their deficiencies and making
them powerfully effective to accomplish the work of God on earth.
The trumpets 148
The angel, having offered this incense, these prayers to God, now
performs a startling act. He fills the censer with glowing coals, with
leaping fire from the altar and hurls it upon the earth. Immediately
the thunders roar, strange voices are heard, lightning flashes split
the sky, an earthquake rocks the earth, and the seven angels
prepare to sound the trumpets.
The things which follow, I believe, are literal disasters that will
take place at the end of this age. Everyone knows there are
symbols in the Revelation, and under the trumpets here and there
(as elsewhere) we obviously have a mixture of literal and symbolic
language. And in a mixture of literal and symbolic language it is
not always easy to determine what is to be taken literally and what
symbolically. Perhaps the only safe rule to follow is this — we
should take those things as literal which cannot be shown to be
symbolic by some clue in the context, or by some parallel passage
elsewhere. Also we should remember that symbolic language
should be interpreted in the light of literal language, and not the
other way. We should also keep in mind that when symbols are
used here, or anywhere in the Revelation, they point to real and
specific things, persons or events, and not to things general and
indefinite.
One fact is certain — these happenings under the trumpets (and
later under the bowls) remind us of literal disasters in the past which
God sent into the world to punish men for their wickedness.
The fire and sulfur that reduced Sodom to ashes was literal. The
plagues of Egypt — the locusts, the thick darkness, the water
turned to blood, the terrific storm, the sores on man and beast, the
terrible darkness, etc — were literal events. I must confess it has
always seemed to me a strange system of interpretation that
admits these miraculous literal events in the past and denies them
in the future. Since God brought such literal judgments on men in
former days who can say with perfect assurance that He won’t do it
again in the last days? Micah 7:14ff gives the impression that He
will. There the Lord tells His people “as in the days of your coming
out of the land of Egypt I will show him marvelous things” (v 15).
Joel 2:30 indicates the same thing: “I will show wonders in the
heavens and on the earth, blood, and fire, and pillars of smoke”.
The first reference is connected with the future conversion of Israel;
the second with the Day of the Lord.
And now the angels place the trumpets to their lips, and now they
sound, and plagues are let loose in the world.
Trumpet 1
8:7 The first angel blew his trumpet, and there followed hail and fire
mingled with blood, and they were cast upon the earth; and
149 The trumpets
a third part of trees was burned up, and all green grass was burned
up.
Where have we read of hail and fire before? Under the seventh
plague in Egypt long ago (Ex 9:22-26). It was literal then. Who will
tell us it cannot be literal again?
Trumpet 2
8:8 And the second angel blew his trumpet, and something like a
great mountain burning with fire was cast into the sea; and a third
part of the sea became blood, 9 and a third part of the living
creatures which were in the sea, died; and a third part of the ships
were destroyed.
We have read of similar things before (Ex 7:19-21), and I would

not dare to say that it could not happen again. But perhaps the
great mountain signifies the collapse of some mighty earthly
kingdom and the seas of life are bloodied at its fall (see Jer 51:25).
Some have thought so. Perhaps you will say that the burning
mountain is some powerful nuclear reaction that poisons the sea
with radiation. I will neither deny it nor affirm it. But in
whatever way the vision is fulfilled the destructive results are
the same. A third part of creatures in the sea die and a third part
of ships is destroyed (see Isa 2;12,16 and Zeph 1:3).
Trumpet 3
8:10 And the third angel blew his trumpet, and a great star fell
from heaven, burning like lamp, and it fell upon a third part of the
rivers, and upon the springs of waters. 11 And the name of the star
is called Wormwood. And a third part of the waters became
wormwood, and many men died from these waters, because they
were made bitter.
Is this star which falls from heaven on the source of rivers and
streams a literal star with the peculiar name of Wormwood? It
seems unlikely that a literal star or meteor would fall on the rivers
and make them deadly bitter. Perhaps the breaking up of a comet
or huge asteroid in the earth’s atmosphere and its falling at various
sources of water could result in what we see under this trumpet —
I do not know. So far in the Revelation we have seen that stars
are used symbolically of ministers (1:20). They are also used in
Scripture to signify angels (12:4,7). It seems doubtful to me that
the star here indicates some powerful religious leader who falls
and poisons the sources of spiritual life (as some think). The star
The trumpets 150
falls from the sky and a great many men die from the effects of the
fall. It may be closer to the truth to regard the star as a fallen angel
who is given power over certain rivers and streams. But I am
unable to speak with certainty on this matter.
Trumpet 4
8:12 And the fourth angel blew his trumpet, and a third part of
the sun was struck, and a third part of the moon, and a third part
of the stars, so that a third part of them was darkened, and a third
part of the day had no light, and likewise the night.
13 And I looked and heard an angel flying through the midst
of heaven, saying with a loud voice, “Woe, woe, woe to the
inhabitants of the earth because of the trumpet blasts of the three
angels who are yet to sound.”
When this trumpet sounds there are further signs in the sun,
moon and stars and the regular ordering of day and night is
affected. Though the language is obscure and we may not be able
to envision just how it will be fulfilled, I do not see how this can
describe anything other than some literal reality.
There is a pause after the sounding of this trumpet. Through the
empty blue vault of heaven flies a lone messenger bearing a
message of warning to the inhabitants of the earth (some versions
have “eagle” here), crying out of woes to come. It may be that this
scene was displayed before John for the purpose of informing him,
and his readers, of the terrible character of these remaining
trumpet judgments and that this written here is all the warning that
men will ever get concerning them. However, it may indicate that
just before these judgments take place in the end days God will
once again warn the world through some special messenger.
Whether this will be some saints on earth or some literal angel from
heaven is not the important thing. Not to himself but to the coming
woes he directs attention.
Trumpet 5
9:1 And the fifth angel blew his trumpet, and I saw a star fallen from
heaven to the earth; and to him was given the key to the pit of the
Abyss. 2 And he opened the Abyss, and smoke came up out of the
pit like the smoke of a huge furnace, and the sun and the air were
darkened because of the smoke of the Abyss. 3 And from the
smoke locusts came out upon the earth, and power was given to
151 The trumpets
them like the power the scorpions of the earth have. 4 And they
were commanded not to harm the grass of the earth, or any green
plant, or any tree, but only those people who did not have the seal
of God on their foreheads. 5 And they were not given power to kill
them, but to torment them for five months. And their torment was
like the torment of a scorpion, when it strikes a man. 6 And in those
days men will seek death and will not find it, and will desire to die,
and death will flee from them.
7 And the shapes of the locusts were like horses prepared for
battle. And on their heads were something like crowns of gold,
and their faces were like men’s faces. 8 And their hair was like
women’s hair, and their teeth like lion’s teeth. 9 And they had
breastplates like breastplates of iron, and the sound of their wings
was like the sound of chariots with many horses running to battle.
10 And they had tails like scorpions, and there were stings in their
tails, and they had power to hurt men five months. 11 And they
had a king over them, the angel of the Abyss, whose name in the
Hebrew language is Abaddon, but in the Greek language he has
the name Apollyon.
12 One woe is past. And look! Two more woes are coming
after this.
It is evident that the star that now falls from heaven is not a
literal star, for a key is given to him and he opens a pit. But we are
not to think because of this that every time the word “star”
appears, or “sun” or “moon”, etc that it must be a symbol for
something else. When a symbol is used in the Bible it is generally
clear that it is symbol. There is either a hint in the language itself,
or in the context, or an explanation concerning the symbol is
added or given some other place. In verses 1 to 11 of this chapter
both the star and the locusts are obviously symbolic and it
becomes plain by simply reading the passage that no literal star or
locusts are intended.
Who is the star and what are the locusts? This can only be
determined by a close examination of what is said of them. The one
represented by the star is given power to open the “Abyss” and to
release certain captives now held there. The Greek word used here
is “abussos”. It is used 7 times in the Revelation. It is also used
in two other Scriptures. In Luke 8:31 demons begged Christ that
He would not command them “to go into the abyss.” This indicates
The trumpets 152
that the abyss is a prison house for evil spirits. In Romans 10:7
we read, “Who will descend into the abyss? (that is, to bring up
Christ from the dead)”. This shows that the abyss is connected in
some way with the unseen realm of the dead.
It seems to me that any attempt to make the word mean
anything else than this when used in the Revelation is doomed to
failure. Some have tried to identify these locusts with the false
doctrines and strong delusions that will afflict the world in the last
days under Antichrist. But the sounding of these trumpets do not
bring in the days of Antichrist and the Tribulation. They come after
those days. These are judgments upon men who have already
believed the lie of the Antichrist and who must suffer the
consequences of their madness.
If these locust creatures ascend out of the abyss (as is plainly
stated) then they are demons and not literal locusts or men,
demons and not heresies. A study of their activities bears this out.
They touch neither grass nor tree nor plant, but are bent on one
deadly purpose. For 5 months it is given them to torment the men
who do not have the seal of God in their foreheads.4 They cannot
kill but they can inflict terrible suffering, suffering like the sting of
a scorpion. This woe will be so dreadful that in those days “men will
seek death, and will not find it, and shall desire to die, and death
shall flee from them” (v 6).
These malignant creatures are almost indescribable. They are
not horses but they are “like” horses. They do not have crowns but
“something like” crowns. Their faces are not the faces of men,
their hair is not the hair of women, their teeth are not the teeth of
lions -- they are “like” these. Their tails are not the tails of scorpions
but “like” such tails.
Their king is called the Destroyer (such is the meaning of both
Abaddon and Apollyon). Some have thought that he is Satan
himself. If he is shut up in the pit with the locust-like creatures now
and only released with them he cannot be Satan. Satan is not cast
into the Abyss until the return of Christ (20:1-3). Now he goes
about on the earth like a roaring lion.
4
So far in the Revelation we have read of the 144,000 Jews only being sealed in
their foreheads, though we have seen a multitude of other saints. However, the seal
of God in the forehead simply indicates God’s ownership and keeping which all
believers enjoy. A similar phrase is used of all God’s servants in 22:4. See also Eph
1:13.
153 The trumpets
Suddenly they are gone. Though released for a time from

captivity they have only limited freedom to harm. Five months
they are given, no more, no less. And they cannot touch those
whom God has sealed. God watches over His own even when His
judgments are abroad in the earth and nothing at all can harm
them, unless He permits it for their good. Believers are sealed with
the Holy Spirit of promise (Eph 1:13) and are forever safe in His
care.
“One woe is past. And look! Two more woes are coming after
this” (v 12). The fact that the judgments under these last trumpets
are singled out as “woes” is evidence that they are disasters
more tormenting than any that precede them. This is saying a
great deal — for the rise of Antichrist and his delusions, the wars,
famines, and pestilences which follow, the Great Tribulation, and
signs in the heavens have all taken place before these. What then
is left to be classified as woes but supernatural afflictions of the
most bitter kind?
Trumpet 6
9:13 And the sixth angel blew his trumpet, and I heard a voice from
the four horns of the golden altar which is before God, 14 saying
to the sixth angel who had the trumpet, “Release the four angels
who are bound in the great river Euphrates.” 15 And the four
angels, who had been prepared for the hour and the day and
month and year, were released to kill a third part of mankind.
16 And the number of the army of horsemen was two hundred
million. I heard their number.
17 And I saw the horses in the vision were like this: They who
sat on them had breastplates of a fiery colour, a dark blue, and
sulfur yellow; and the heads of the horses were like the heads of
lions, and out of their mouths came fire and smoke and sulfur.
18 By these three, by the fire, the smoke and the sulfur which came
out of their mouths, a third part of mankind was killed. 19 For their
power is in their mouths, and in their tails; for their tails were like
serpents and had heads, and with them they do harm.
There are rulers and authorities both good and evil in the hidden
world of spirits. They are no doubt much more active and influential
in the world of men than we ever dream. We get glimpses here and
there in the Scriptures of their presence and power on the earth,
but we are given to see, I am sure, only a small part of the reality.
The trumpets 154
The powers of evil are ordinarily restrained by God from doing all
they would like to do in polluting and destroying men. In this
present vision we see terrible things let loose on earth.
Until the hour, the day, the month and the year when God’s
judgment is ripe, four angels are bound in the river Euphrates, and
as long as they are restrained an immense array of cavalry is held
in check. But the hour for their loosing will strike and these
infernal hordes will rush forth to slay the third part of men.
According to the present world population that would be about two
thousand million souls (200 crores).
In Isaiah’s day God sent one angel to fall upon the armies of
Sennacherib that were besieging Jerusalem. That one angel in one
night slew 185,000 soldiers (Isa 37:36). In this vision not one
angel but a vast multitude of beings of some sort march to the
battle. Their number is two hundred million, 200,000,000 (20
crores). John carefully adds that he heard the number — and we
can be sure that it is not exaggerated. These creatures,
marvelously described in verses 17 to 19, resemble nothing ever
yet seen with mortal eyes. Horse-shaped, lion-headed, their
mouths belch forth fire and smoke and brimstone and their serpent-
headed tails have power to hurt.
Does this vision give us a picture of another eruption of evil
spirits from some source near the Euphrates river? Or is it meant
as a picture of some terrific clash of vast human armies equipped
with frightful engines of destruction, perhaps using nuclear arms?
I cannot say with certainly, but some details are clear enough. It
is a terrible disaster that kills a third part of men (this is said twice
and thus is emphatic, vs 15 and 18). The agent of death is fire,
smoke, and sulfur. The destruction is delayed until the exact
moment of God’s decree. And it begins with the activity of angels.
The condition of men
9:20 And the rest of mankind which was not killed by these plagues
still did not repent of the works of their hands, so that they would no
longer worship demons, and idols of gold and silver and brass and
stone and wood, which cannot see or hear or walk. 21 Nor did
they repent of their murders, or their sorceries, or their sexual
immorality, or their thefts.
The last two verses of this chapter reveal the state of men as
they will be in the last days. They will see exceedingly strange
155 The trumpets
things happening on earth. Extraordinary signs will appear in the

sun, moon and stars. Tormenting plagues will afflict them, and
vast devastations and destructions will carry off a third part of
them. Still there is no turning to God, still they are wedded to their
idols, still they love sin and after it they will go. The earth will be
filled with violence and wickedness but there will be no repentance.
Men will persist in worshiping demons though the heavens crack
and though the earth splits in two. They continue to indulge in the
very evils that bring God’s judgments upon them.
Observe closely the evils that ruin the earth, that bring hellish
torments on men.
(1) The worship of demons. Man, created by God for Himself, will
not honor God as God, will not be thankful to His Name for all His
wonderful gifts, will not give Him glory. On the contrary, they
slavishly bow down to gods they have made with their own hands
or imaginations, and actually, either knowingly or unknowingly,
worship the demons behind them.
(2) Idolatry. This is the curse of India, the ruin of the world.
Idolatry is a slander against God, a filthy lie, an utter perversion of
true worship. It is changing “the glory of the incorruptible God
into an image made like corruptible man, and to birds, and four-
footed beasts, and creeping things” (Rom 1:23).
(3) Murders, sorceries, fornication, thefts. These are sins
common enough now, but they will be even more universal in
future days when evil is allowed for a little time to develop to the
full.
(4) The sin which will be their complete undoing is impenitence
and unbelief. All could yet be avoided if only they would repent.
But they will not. They are utterly incorrigible in sinning. No
promise of forgiveness, no threat of punishment, no hope of
heaven, no fear of hell, no appeal to reason, no pricking of the
conscience, no mighty signs, no fearful plagues, nothing that
heaven or hell or life or death can bring to them can in any way
cause them to turn from their insane love of themselves and their
sins. As Pharaoh hardened his heart in the presence of the clearest
evidence that God was speaking and acting through Moses, so
these sinners will be so incurable, so hardened, so irreclaimable
that they will still defy God and persist in their sinning when the
world is in flames about them. This is what fallen human nature is
like now (Jer 17:9; Rom 1:21-32; Eph 2:1-3; etc), and what it
will be in fullest measure in days to come. Only God’s mercy and
His work in the human heart can change a person and set his or her
feet on the path that leads to heaven.
The trumpets 156
But as for those who want no part of God’s mercy and His work
in their hearts — will not God avenge Himself on thjose guilty of
such Satanic arrogance? Even now His wrath is revealed from
heaven against all ungodliness and unrighteousness of men (Rom
1:18). Even now men, in their hardness and impenitent hearts, are
storing up to themselves wrath for the day of wrath and revelation
of the righteous judgment of God (Rom 2:5). Then let no one
enquire why terrible plagues and judgments will fall on the earth.
“The earth also is defiled under its inhabitants, because they have
transgressed the laws, changed the ordinance, broken the
everlasting covenant. Therefore the curse has devoured the earth,
and those who live in it are desolate; therefore the inhabitants of
the earth are burned, and few are left” (Isaiah 24:5,6).
9 The little scroll
10:1 And I saw another mighty angel come down from heaven,
clothed with a cloud, and a rainbow was over his head, and his
face was like the sun, and his feet like pillars of fire. 2 And he had
in his hand a little scroll which was open. And he set his right foot
on the sea, and his left foot on the land, 3 and cried out with a loud
voice like the roar of a lion, and when he had cried out, seven
thunders spoke with their voices. 4 And when the seven thunders
had spoken with their voices, I was about to write; and I heard a
voice from heaven saying to me, “Seal up those things which the
seven thunders spoke, and do not write them down.”
5 And the angel which I saw standing on the sea and on the land
lifted up his hand to heaven, 6 and swore by him who lives for
ever and ever, who created heaven and the things that are in it,
and the earth and the things that are in it, and the sea and the things
that are in it, that there would be delay no longer, 7 but in the days
when the seventh angel sounds his trumpet, when he begins to
sound it, the mystery of God will be completed, as he declared to
his servants the prophets.
In these chapters we come to further explanatory visions. After

the breaking of the 6th seal and before the 7th two such visions
were given. So here after the 6th trumpet and before the 7th
further information is given that helps us to understand more fully
what is taking place and just where we are in the prophetic program
of the last days.
A mighty angel in majesty and power now descends from heaven
in the sight of John. In his hand he has a little open scroll which is
given to John to eat. When he does so it is sweet in his mouth but
bitter in his stomach. Immediately he is told that he must
prophecy again. Three questions may arise in our minds from this
scene. Who is the angel? What is the scroll? What is meant by John
eating it?
Many believe that this mighty angel is Christ Himself. Others say
he is one of the angels, Gabriel or Michael. Certainly the description
of the angel suggests the Lord Jesus.
(a) He is clothed with a cloud. A cloud is the common symbol
used in Scripture to represent the presence of Jehovah.
The little scroll 158
(b) He has the rainbow over his head. The rainbow was last seen
around the throne of God in heaven and it speaks of the eternal
faithfulness of our covenant-keeping God.
(c) His face is like the sun. This strongly connects with 1:16 and
with Matt 17:2. Could it ever be said of anyone except Christ that
his face was like the sun?
(d) His feet are pillars of fire. This is similar to the description
of the feet of Son of God in 1:15.
(e) He cries out with a loud voice “like the roar of a lion”. This
suggests the kingly Lion of the tribe of Judah.
(f) He calls the two witnesses in chapter 11 “my two witnesses”
(11:3). This surely means witnesses chosen by him and
empowered by him to be witnesses for himself. Can anyone but the
Lord Jesus speak like this?
It is true that the word “angel” is used in this passage, and
nowhere else in the Revelation is Christ called an angel. But this
fact may not be fatal to the above interpretation, especially when
we consider that in the Old Testament it is not unusual for the Son
of God to appear as the “angel of the Lord”. (See Gen 16:10,13;
22:11-16; 31:11-13; Ex 3:2-4; etc). Also we should remember
that the Greek word for angel simply means “messenger” and could
even be translated so in this passage of Scripture.
What is the little open scroll? Many think that it is the same as
the 7-sealed scroll seen in chapter 5 now opened. I do not think so.
(a) Can we think that the final disposition of that 7-sealed book
is to be John’s stomach, and that this happens before the 7th
trumpet is blown or the 7 bowls poured out? It seems most
unlikely.
(b) The Greek word for little scroll differs somewhat from the
word used of the 7-sealed scroll. The meaning of the two words is
very similar but one wonders why a different word was used if not
to distinguish between the two scrolls. Moreover, we are not told
that this is the little scroll but a little scroll. That is, the article that
indicates a previous reference is absent.
For these reasons it may be closer the mark to think that this little
scroll contains supplementary visions and prophecies. This may
also be indicated by the word that comes to John after he has eaten
it. “You must prophecy again before many peoples and nations,
and languages, and kings” (v 11). He has already prophesied in
previous chapter. Now he must go over some of that same ground
again. It seems to me that this is just what we have in several of
159 The little scroll
the concluding chapters of the Revelation. Some of the same

personages, peoples, and events that have already been referred
to are taken up again and new prophecies concerning them, new
explanatory details, are given. The main thread of the narrative,
interrupted after the sounding of the 6th trumpet, is not taken up
again until the sounding of the 7th trumpet at 11:15. Then there is
another long gap in the story thread until the seven angels appear
in chapter 15 with the seven bowls of wrath. In these breaks in the
orderly procession of trumpets and bowls, God has been pleased to
give us as much information as He saw was necessary to enable us
to understand all we need to know of those things which must take
place in the future. Now it is very obvious that these visions which
occur in these explanatory portions are not at all in orderly
succession, as regards the time of their fulfillment. For example,
the beast that appears in 11:7 which fights against the two
witnesses and kills them, is seen to come up out of the sea only in
13:1. And in chapter 17 further things are said of certain activities
of his that actually happen sometime before. Again, we are told
in 14:8 that “Babylon is fallen, is fallen”, yet the description of the
fall is not given until the closing verses of chapter 17 and chapter
18. Other examples could be given to show that these
supplementary visions do not follow a progressive order in time.
No doubt there is Divine arrangement and order and I do not mean
to create the impression that all is haphazard. But I believe there
is a different order than an order in time.
Let us now look at some other details of chapter 10. The mighty
angel who descends from heaven sets his right foot on the sea and
his left foot on the earth (v 2). This act seems further evidence that
he is the Lord Himself. Placing the feet on something indicates a
victorious taking of possession (Deut 11:24; Josh 1:3; 14:9). It
is significant in this connection that the 7th trumpet is referred to
in verse 7, for when the 7th trumpet does blow it is said that “the
kingdoms of this world have become the kingdoms of our Lord and
of His Christ” (11:15). That is, He has come to take full possession;
the Lion of the tribe of Judah roars victoriously over what belongs
to Him.
When this angel has shouted with a loud voice, seven thunders
utter their voices. What did these seven thunders say? It is not
revealed to us. E. B. Elliot in Horae Apocalypticae tells us that
these thunders are Proclamations of the Pope against Luther and
the Reformation. One can only wonder how he found out
something that no man on earth since John has ever known. The
truth is that there are mysteries of judgment concerning the end
times that are not revealed to us, and it is fruitless to try to pry into
those things that God has kept hidden. The secret things belong
to the Lord our God, but those things which are revealed belong
to us.
Verses 5-7 record an exceedingly solemn moment in this most
solemn book. The mighty angel stands on the sea and on the earth
and lifts his hand to heaven and swears by the Almighty that there
should be delay no longer, but that the sounding of the 7th trumpet
will complete the mystery of God. The meaning of this is made clear
in v 7. When the 7th angel sounds, the time of this age runs out.
There will be no further waiting, no further delay.
It has appeared to God’s waiting people through the ages that
there has been no end to the time of the power of Satan and the
triumphing of the wicked, nothing but delay in the coming of earth’s
King. But God’s purposes are ripening fast and at the 7th trumpet
the mystery will be finished.
In the face of this solemn declaration that the age ends with the
7th trumpet, it seems strange to read in some commentaries that
this trumpet will blow several years or even centuries before the
end. Yet “in the days when the seventh angel sounds” does indicate
that the events will require a brief period to be fulfilled.
The mystery of God
“The mystery of God will be completed, as he declared to his
servants the prophets.”
A mystery in the Bible is not something completely unknown,
but rather a thing that cannot be known except by God’s revelation.
Several such mysteries are mentioned in the New Testament (the
word is not used regarding Old Testament revelations).
(1) The mysteries of the kingdom of heaven (Matt 13:11) — the
secrets concerning the outward Church of this age revealed to the
Apostles.
(2) The mystery of blindness to Israel (Rom 11:25) — this
includes the teaching of the olive tree and the future conversion of
the nation.
(3) The mystery of the Church which is Christ’s body, and the
mystery of Christ’s indwelling (Eph 3:3-10; Col 1:24-27) —
revealed only to believers of this age of grace.
(4) The mystery of godliness (1 Tim 3:16) — the incarnation of
Christ and His relationship to sinners.
(5) The mystery of the Rapture of the Church (1 Cor 15:51,52).
(6) The mystery of iniquity or lawlessness (2 Thess 2:7).

(7) The mystery of Christ and His holy bride (Eph 5:22).
Now the question arises, which of these revealed mysteries will
be completed under the 7th trumpet? Or are they all completed at
that time? Are all of them gathered together in a greater and more
inclusive mystery than all — “the mystery of his will, according to
his good pleasure which he purposed in himself, that in the
dispensation of the fullness of times he might bring everything
together in Christ, both things in heaven and on earth, in him”
(Eph 1:9,10)?
If “the mystery of God” as used here is a general term that
includes all the mysteries, we could expect to see in the days of the
7th trumpet the following:
(1) The harvest of the wheat and tares and the fulfilling of the
other mysteries of the kingdom as given in Matthew chapter 13.
(2) The conversion of Israel.
(3) The final things on earth relating to the true Church, Christ’s
body.
(4) The final fruits of Christ’s incarnation — the manifestation of
the children of God.
(5) The Rapture of the Church and the judgment and rewards that
follow.
(6) The final struggle of the mystery of iniquity and its utter
overthrow.
(7) The marriage of Christ and His bride.
(8) The final gathering together in Christ of all things in earth.
Now it is obvious that at least some, if not all, of these will be
fulfilled in those final days of the 7th trumpet. Some of them are
indicated immediately the trumpet is blown and others appear later
in the narrative.
John eats the little scroll
10:8 And the voice which I had heard from heaven spoke to me
again, and said, “Go and take the little scroll that is open in the
hand of the angel standing on the sea and on the land.”
9 And I went to the angel and said to him, “Give me the little
scroll.” And he said to me, “Take it and eat it. It will make your
stomach bitter, but in your mouth be as sweet as honey.” 10 And
I took the little scroll out of the angel’s hand and ate it, and it was
as sweet as honey in my mouth, but as soon as I had eaten it, my
stomach became bitter.
11 And he said to me, “You must prophesy again before many
peoples, and nations, and languages, and kings.”
In His mouth the scroll is sweet, for sweet are the promises of
Christ’s coming and sweet are the thoughts of the New Jerusalem,
of the days of heaven on earth, of the final destruction of all evil.
But it was bitter in his stomach. The eating of this scroll speaks
of John’s digesting and assimilating the truth of God. This
prophetic word of God caused him bitterness of soul. Why? Who
with a compassionate heart can understand the judgments to fall
on the wicked and prophecy of them with joy? John, the apostle
of love, is appointed to declare the doom of evil doers. He sees
mankind worshiping Antichrist, judged by Almighty God, and cast
into eternal fire. And can he declare all this without agony in his
heart?
Ezekiel, who ate a similar scroll, was told, “Therefore, son of
man, groan with a breaking heart, and with bitterness. Groan
before their eyes”. And again, “Cry and wail, son of man. . . terrors
will be on my people” (Ezek 21:6,12).
Isaiah wrote, “I will weep bitterly.
Do not attempt to comfort me,
because of the plundering of the daughter of my people” (Isa
22:4).
Jeremiah cried, “Oh, that my head were waters, and my eyes a
fountain of tears” (Jer 9:1).
The psalmist wept, “Horror has taken hold of me because of the
wicked who forsake your law”, “rivers of waters run down my eyes,
because they do not keep your law” (Ps 119:53, 136).
This was the nature of true prophets. G.H. Lang has truly said,
“If truth be only repeated, without being a vital force to the
speaker, he is but a parrot, not a prophet.” Those prophets ate the
scrolls. They understood, saw, felt the doom of unbelievers. Their
hearts were made bitter, they wept out their message and in this
became an expression of the heart of God who must judge sinners
but will suffer in Himself when He does it. And they became an
example to us. We must never speak glibly, lightly of wrath and
judgment. We should not speak of hell as if we were not at all

unhappy that sinners are going there. We too need to eat the scroll.
We must so digest and assimilate the Word of God that the truth
becomes a living, vital part of us. Only then are we fit to speak for
Him to peoples, nations, languages and kings.
The Temple In Jerusalem
11:1 And I was given a reed like a rod. And the angel stood by,
saying, “Get up and measure the temple of God, and the altar,
and the worshippers there. 2 But exclude the court that is outside
the temple, and do not measure it, for it is given to the Gentiles,
and they will trample the holy city underfoot forty-two months.
In these verses an earthly temple appears. In verse 2 and later

in verse 8 the location of the temple is disclosed. It is “the holy
city”, the place “where also our Lord was crucified”. This identifies
the city beyond all doubt as Jerusalem. It is spiritually called
“Sodom and Egypt” because it has greatly corrupted itself
(compare Isa 1:8-10).
Some may wonder just why, in a time of world-wide judgments,
our attention is taken away to this one city. There are innumerable
cities in history and prophecy, but in importance Jerusalem
exceeds them all (Deut 12:11; Ps 132:13,14; Ezek 5:5; Isa
2:1-3; Matt 5:35; Isa 62:6,7). In the last days of this age it
appears that it will be the very center of that terrific storm of
devilish wrath called the Great Tribulation, and likewise the center
of God’s judgments against the nations (Joel 3:16,17).
Prophetically speaking, Jerusalem is, I doubt not, the single most
important spot on earth, and it would be a strange thing if there
were no reference to it in the Revelation.
So we are taken in this vision to Jerusalem and see John
measuring the temple there. Now if we were to go to Jerusalem
today we would see no temple. Likewise if we had visited Jerusalem
during the time of John’s exile on Patmos we would have seen no
temple. The last Jewish temple, built by Herod the Great (the
temple standing in Jesus’ day) was destroyed by the army of the
Roman general Titus in A. D. 70. It has never been rebuilt. The
question arises, what temple did John measure? Some have taught
that no real temple is meant, but a spiritual temple, the Church of
God (Eph 2:19-22). However, the location of the temple is so
positively identified as the earthly Jerusalem that I am confident a
literal temple is indicated. Moreover the measuring of it and the
predictions concerning it are significant only if it be a literal temple.
Remember that these visions are prophecies of the end times and
do not deal with the Church in past centuries.
From the language employed here it seems to me that there will
be a Jewish temple built in Jerusalem in the last days. There are two
other Scriptures in the New Testament that seem to require a
temple there for their final fulfillment. The first of these is Matt
24:15. We have already seen that the destruction of Herod’s
temple by Titus was a picture of a terrible time of tribulation yet to
come. Matt 24:21-31 plainly states that in the future there will be
a time of tribulation such as the world has never seen immediately
preceding the Day of the Lord and the coming of Christ in glory. We
are not left to guess about this, if words are allowed to have their
obvious meaning. Matt 24:15 with v 21 shows that this Tribulation
is intimately connected with a certain event. “When you see the
abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place. . . .then there will be great tribulation, such
as has not been since the beginning of the world until now, no, and
never will be afterwards.”
“The holy place” signifies that part of the temple reserved for the
ministry of the priests. In the final days of the age, then, it seems
there will be a temple with its holy place and something called “the
abomination of desolation” will enter and stand there.1 This
abomination that makes desolate, this terrible thing that brings
ruin, was also spoken of by Daniel the prophet when he wrote of
these days.
Daniel 9:27 speaks of a coming prince who will make a covenant
almost certainly for a “week” (this means 7 years) with many of
Daniel’s people. In the midst of the week he causes the sacrifices
and offerings (regular temple services) to cease2 and brings in an
abomination that makes desolate. This is referred to once again
in Dan 12:11 where we are told that after the abomination that
makes desolate is set up there will be 1290 days. This is a month
more than three and a half years. In the Bible an “abomination”
frequently means an idol or an image that stands in the place of
God.
1
The wording of Matt. 24:15-21 suggests that a temple in Jerusalem is meant. The
Lord says “let them which be in Judea flee into the mountains”, and “pray that your
flight be not. . . .on the Sabbath day”.
2
Some have taught that Christ is referred to in this verse as being the one who
causes the sacrifices and oblation to cease. However, a comparison with a parallel
phrase in Dan. 11:31 (and other considerations) shows that Antichrist is meant.
Now from the information given in the above Scriptures, we

might well expect the following to occur during the last years of this
age.
(1) A temple dedicated to God in Jerusalem with a holy place and
with sacrifices and offerings.
(2) A powerful ruler who will make a seven year covenant with
the Jews but will break the covenant before the end of the seven
years.
(3) This ruler will then make the ordinary services of the temple
to cease and cause an image to be set up in the holy place.
(4) This will mark the beginning of the Great Tribulation.
There is a passage in 2 Thessalonians that tends to confirm this
view. Paul, writing to believers in Thessalonica, tells them that
before the Day of the Lord comes there will be an apostasy and an
unveiling of a mysterious person called “that man of sin, the son
of perdition”. This coming one will “oppose and exalt himself
above all that is called God, or that is worshiped, so that he as
God sits in the temple of God, declaring himself to be God”
(2 Thess 2:2-4).
But, someone will say, isn’t it plain that the temple of God in this
age is the Church, and that the man of sin arises because of
apostasy in the Church, and that he will sit in the Church? No doubt
there is a close connection between the apostasy, the false church
and the man of sin. And quite possibly he will sit for a time in that
which men call the Church. But the apostate church is certainly not
the temple of God, and it can hardly be admitted he will sit in the
true Church which is the real temple of God. The only way to get
into this true spiritual temple is to be born again by God’s Spirit,
which Antichrist certainly will not be. So even if he sits for a time
in the apostate church, this does not exclude the literal
interpretation given above. The truth is that Antichrist (the man of
sin) will exalt himself above every God and every religion, Christian
or Jewish. Another fact about this future temple: In the information
given here in the Revelation the temple is distinguished from the
worshipers. Is this not an indication that the temple is not
composed of people, but of literal building materials?
It seems clear that the abomination of desolation is either this
wicked person himself or an image of him, the coming prince, the
man of sin, the beast of the Revelation, the Antichrist of the last
days. We will study more of him when we look at chapter 13.
So John in vision measures a temple as a prophecy of things yet

to be. In verses 2-13 he records further details of those days. In
the final days of that future temple, it would seem that Jerusalem
will not be in the complete control of Israel. “It is given to the
Gentiles”. This is in perfect harmony with the statement of the Lord
Jesus in Luke 21:24, “Jerusalem will be trampled down by the
Gentiles, until the times of the Gentiles be fulfilled”.
And so the Gentiles have done all these centuries, until the 1967
war. Now for the first time in many hundreds of years the Jews have
sovereign control of the old city of Jerusalem. But judging from
Zechariah 14:2 and other considerations, it seems they will not be
able to hold it.
The times of the Gentiles will come to an end shortly. From the
standpoint of John’s vision of the temple only 42 months will
remain for them to trample the holy city under foot. This last period
of Gentile dominion is the time of greatest interest and importance
in the Revelation. It is a period described as 42 months (11:2;
13:5), 1260 days (11:3; 12:6), a time, and times, and half a time
(12:14, that is, a year, two years and half a year — 3 1/2 years).3
Some may wonder why this period is referred to in these three
different ways. I believe the Holy Spirit has done so that we might
well understand that this time period is to be taken literally. Not a
few writers on the Revelation have taught that these 1260 days are
actually 1260 years — a year for each day. But according to the
language of Revelation, 1260 days are not 1260 years, they are 42
months. They are not 1260 years, they are a time, times and half
a time (3 1/2 years). It is my opinion, based on the information
given to us in the Scriptures, that each time this period is
mentioned it refers to the last three and one half years that
precede Christ’s coming in glory.
The two witnesses
11:3 “And I will give power to my two witnesses, and they will
prophesy for a thousand two hundred and sixty days, clothed in
sackcloth. 4 These are the two olive trees, and the two lampstands
standing before the God of the earth. 5 And if anyone wants to
harm them, fire comes out of their mouth and devours their
3
The interpretation that makes these 3 1/2 years mean an indefinite period that spans
the whole Gospel age is most unlikely. Let it be remembered that this is prophecy,
not poetry. Some writers regard all these time periods of the Revelation as vague
and indefinite. I think this is a serious error, as I have tried to show in Appendix A.
enemies. If anyone wants to harm them, this is how he must be

killed. 6 These witnesses have power to shut heaven, so that it does
not rain during the days when they prophesy, and they have power
over waters to turn them to blood and to strike the earth with all
kinds of plagues, as often as they will.
7 “And when they have finished their testimony, the beast that
comes up out of the Abyss will fight against them, and will defeat
them and kill them. 8 And their dead bodies will lie in the street
of the great city, which is figuratively called Sodom and Egypt,
where also our Lord was crucified. 9 And some from the peoples
and tribes and languages and nations will see their dead bodies
for three and a half days, and will not allow their dead bodies to
be put in graves. 10 And those who live on the earth will be glad
about them, and celebrate, sending gifts to one another, because
these two prophets tormented those who lived on the earth.”
11 And after three and a half days the Spirit of life from God
entered into them, and they stood on their feet, and great fear fell
on those who saw them. 12 And they heard a loud voice from
heaven saying to them, “Come up here”. And they went up to
heaven in a cloud, and their enemies saw them go.
13 At that very hour there was a great earthquake, and a tenth
part of the city fell, and seven thousand people were killed in the
earthquake, and the rest were frightened and gave glory to the
God of heaven.
14 The second woe is past, and now the third woe is coming
quickly.
John is next given a prophecy concerning two witnesses who are

to prophesy during this period of 1260 days. They appear very
suddenly and dramatically on the scene dressed in sackcloth, the
symbol of sorrow and affliction. The world is given over almost
entirely to the worship of Antichrist. But during those dangerous
days God will have strong and fearless witnesses who will be
enabled to stand against all the wiles and power of the enemy until
their work is finished. They are “the two olive trees” (Compare Zech
4:3) filled with the oil of anointing, with spiritual power. They are
“the two lampstands standing before the God of the earth.”
The question naturally arises, are these two lampstands two
individuals, or do they symbolize two groups of people? We have

already seen that lampstands in the Revelation signify churches
(1:20). Therefore if these two lampstands represent something
other than individuals it would be natural to assume that they are
churches. In this connection it is very interesting to observe that
of the seven churches with their lampstands of chapters 2 and 3
only two are left without rebuke, are left standing, as it were,
before the God of the earth. These two are Smyrna, the church in
tribulation, and Philadelphia, the church with the open door of
witnessing. And both of them are troubled by the same opposing
force — “the synagogue of Satan, who say they are Jews, and are
not, but lie” (2:9; 3:9). At the very hour that the two witnesses
of chapter 11 are crying out, there in the Jewish temple will be a
synagogue of Satan to oppose them. For these reasons a person
might be excused for believing that they do represent a part of the
true Church filled with great grace and power for that final time of
witnessing.
However, in spite of this interesting comparison, I think from
what is further said of them that they will be two individuals who
witness in Palestine, do miracles in the earth, die and are raised to
life in Jerusalem. From earliest times it has been thought that
Elijah will be one of them, but there has not been the same
unanimous opinion concerning the other. Some say he will be
Moses, some say Enoch. 4 At least one thing seems perfectly clear
— Elijah will come again before the great and terrible day of the
Lord (Malachi 4:5,6). Some think they see this prophecy
concerning Elijah fulfilled completely in the ministry of John the
Baptist. It is true that John did come in the spirit and power of
Elijah (Luke 1:17), but it is also true that he flatly denied that he
was Elijah (John 1:21). And he certainly did not come just before
the Day of the Lord. The Lord Jesus Christ, after John’s death, while
emphasizing that John did come with Elijah’s power and spirit,
plainly stated that “Truly Elijah will first come, and restore all
things.”
Whether these two witnesses are Elijah and Enoch or Elijah and
Moses, or some other, it is very evident that they are Elijah-like.
(1) They stand before God (11:4 with 1 Kings 17:1).
(2) Though they stand alone the whole world is not able to
overcome them (11:3,4 with 1 Kings 18:21,22).
4
The one because he appeared with Elijah on the mount of transfiguration; the other
because he, like Elijah, did not taste of death.
(3) They are able to call down fire from heaven on their enemies
(11:5 with 2 Kings 1:9-12).
(4) They shut up the heavens so that it does not rain for 1260
days (11:6 with 1 Kings 17:1 and James 5:17).
(5) They have power to turn water to blood and strike the
earth with plagues. Elijah did not do this but Moses did.
(6) They torment them who dwell on the earth -- the torment of
truth powerfully spoken and plagues supernaturally sent (11:10
with 1 Kings 18:17).
In fact everything about them is so Elijah-like that I think we
make no mistake in thinking one to be Elijah.
In verse 7 we have the first reference by name to “the beast”. He
comes up out of the abyss, fights against the two witnesses and
kills them. Thus, at last, after 3 1/2 years, their voices are silenced.
Until the hour when their work is finished they are immortal.
“Whether life or death be mine, may Christ be magnified in me. If
He has work for me to do I cannot die”, said Henry Martyn,
missionary to India and Persia long ago. But when the work is done
God permits His servants to sleep for a while. For 3 1/2 days their
dead bodies rest in a street in Jerusalem, unburied because of the
malice of their enemies.
Now observe closely verse 10 and learn once for all what man is.
The death of God’s dear prophets is the best news the world has
had for a long time! The fact that the vile beast has torn God’s
sheep and stopped the witness of the truth is a cause of merry
making! Men dance in the streets! They send one another gifts!
There is great joy in Israel!
“The mind occupied with the flesh is hostile to God, for it is not
subject to the law of God, and indeed it cannot be” (Rom 8:7).
This occupation by people with their fallen nature, this subjection to
sinful principles is the root cause of all false religions, of all
persecutions of God’s true people, of all crimes against the truth.
Thus it was at the death of Stephen (Acts 7:54,57). And thus the
Roman Catholic Church rejoiced at the death of John Hus. Stop
your ears to the cutting truth, blot it out if possible, slay God’s
prophets if need be — this is the mind bound up with the flesh in its
fullest development. This is the heart of fallen man. Do not be
surprised if the world hates the faithful witness, the truly holy man
who speaks the truth with power. Actually it is to be expected.
The devilish joy will be short-lived. Before their very eyes these
two prophets stir, they stand, they ascend into heaven, while their
enemies look on. “The triumphing of the wicked is short.” Great

fear falls upon all those who see them. Great fear, yes;
repentance, no. They remain as obstinate, as insolently impenitent
as ever. In the same hour a great earthquake strikes the city and
7000 men are killed.
Thus ends the second woe (v 14). This long explanatory portion
that began with 10:1 is finished, and we are brought up again to
the main thread of the narrative. The second woe ends with the
killing of God’s prophets, the silencing of the truth (surely one of
the greatest of all woes), and the great earthquake. Now comes
the third woe at the blowing of the 7th trumpet. If one of the two
prophets is Elijah, we have evidence in this chapter that the Day of
the Lord still has not come in the outline of the Revelation. Elijah
is to come and prophesy before the great and dreadful Day of the
Lord (Mal 4:5). So it is almost sure that only at the 7th trumpet is
that day ushered in. Thus the judgments that occur under the
trumpets, terrible as they are, are still only preliminary. They are
still perhaps mingled with mercy and sent to call to repentance, to
warn men that God’s wrath is at last ready to be poured out without
mercy and without remedy. Trumpets are meant to warn —
“Whoever hears the sound of the trumpet, and does not take
warning, if the sword comes, and takes him away, his blood shall
be upon his own head” (Ezek 33:4).
The last trumpet
11:15 And the seventh angel blew his trumpet, and loud voices in
heaven said, “The kingdoms of this world have become the
kingdoms of our Lord, and of his Christ, and he will reign for ever
and ever.”
16 And the twenty-four elders who had been sitting on their
thrones in the presence of God, prostrated themselves and
worshipped God, 17 saying, “We give you thanks, O Lord God
Almighty, who are and was and are to come, because you have
taken your great power and reigned. 18 And the nations were
angry, and your wrath has come, and the time when the dead
should be judged and for you to give rewards to your servants the
prophets, and to the saints, and to those who fear your name, small
and great, and to destroy those who destroy the earth.”
19 And the temple of God was opened in heaven, and in his
temple the ark of the covenant appeared. And there were lightning
flashes, and voices, and thunderings, and an earthquake, and great

hail.
Six things are said to happen after this trumpet sounds.

(1) “The kingdoms of the world have become the kingdoms of
our Lord and of His Christ; and He will reign forever and ever.” But
has He not been a great King over the earth through all ages and
have not the kingdoms of the world always been His? There is a
sense, of course, in which this is so. No one should question that
He is, and always has been, the absolutely sovereign ruler of the
universe. But His rule in the earth has been hidden, indirect and
mysterious. Now at the 7th trump the kingship becomes His for a
rule that will be open, direct and apparent. That there is a sense in
which the kingdoms of the world are not now the possession of our
Lord Jesus Christ, but still in the hands of a usurper is manifest by
three considerations.
(a) Satan offered them to Him on condition that He fall down
and worship him (Matt 4:8,9).
(b) Nearly all of the kingdoms of earth are still in the hands
of godless men.
(c) Only at the 7th trumpet do they become incorporated
into the kingdom of Christ.
But at last the event that God’s people have eagerly awaited
throughout the ages comes. The usurper (Satan) is cast out, his
human tools have the rule of earth taken from them and Christ
becomes King over all. This is the one greatest event that occurs
under the 7th trumpet and it is announced by “great voices” in
heaven. After this the 24 elders give thanks for other events
connected with it.
(2) “The nations were angry”. This reminds us of Ps 2:1-3
repeated.
(3) “Your wrath has come” — Ps 2:4,5. That wrath is more fully
depicted in Revelation chapters 15 and 16. Remember that some
days or weeks may be required to fulfill the events that occur under
this trumpet (10:7). Remember too that all the 7 bowls of wrath of
chapters 15 and 16 come out of the sounding of the 7th trumpet.
Here the elders appear to be standing at the end of those days and
looking back over the events that have transpired. Or perhaps
they are uttering a prophecy of future events, using the past tense
of the verbs. This is not uncommon in prophecy. For example, see
Isaiah chapter 53. In any case, the wrath of God does not fully
come until the 7th trumpet.
(4) “The time when the dead should be judged.” Does this refer
to the judgment of Christ’s believers? They are not usually referred
to as the dead but sometimes are (see 14:13 and 1 Thess 4:16
— “the dead in Christ”). Does it refer to the judgment of the great
white throne, before which “the dead, small and great” shall stand
(20:11,12)? That does not occur until a thousand years afterwards
(if I properly understand chapter 20). Does it mean those who are
alive at the return of Christ yet dead in trespasses and sins? This
question is not easy to decide. The second suggestion is most
unlikely — unless the 7th trumpet be considered as covering a
period of more than 1000 years. The third suggestion seems to
stretch far the meaning of “the dead”, but it seems in the realm of
possibility that this judgment has to do with the judgment of the
“goats” revealed in Matthew 25:31-46. This leaves the first
suggestion as being the most likely — they are Christians who have
died before the 7th trumpet sounds. There is evidence for this in
the statement that follows.
(5) It is time to “give rewards to your servants the prophets, and
to the saints, and those who fear your name, small and great”. In
the light of this it is difficult to see how the twenty-four elders in
chapter 4 are symbolic of the saints already judged and rewarded
before the 7-sealed scroll is opened. Nor is it so easy to maintain
that the rapture of the Church occurs and the saints of this age
already stand at the judgment seat of Christ before this trumpet is
blown. It appears to me very likely that this trumpet is “the last
trumpet” itself that brings the rapture of the Church (1 Cor
15:51,52), and the rewarding of saints (1 Cor 3:11-15; 2 Cor 5:9).
(6) It is time “to destroy those who destroy the earth”. Here
sinners get a new name — they are destroyers of the earth. Not
Moses, and not God, but Pharoah and the Egyptians were the real
destroyers of Egypt. Now if wars must come, if plagues, judgments
and plagues must afflict mankind, if the fair earth itself be made to
shake and reel under the onslaught of divine wrath, there is one
and only one source of it all — it is sinful man, the destroyer of the
earth.
It is remarkable how the whole picture in these verses is in such
perfect harmony with the parable of the pounds (Luke 19:11-27).
This parable was given by the Lord Jesus because the disciples
thought the kingdom of God would immediately appear. They
were utterly mistaken and this was given to correct them.
(1) Observe Luke 19:12. The nobleman, who represents Christ,

goes to a far country to receive for himself a kingdom and to return.
See v 15 — “this happened when he returned, after receiving the
kingdom” — he returned to judge and to reign. This corresponds
with the first announcement under the 7th trumpet.
(2) Compare Luke 19:14 with Rev 11:18 — “the nations were
angry”.
(3) Compare Luke 19:27 with 11:18 — “your wrath has come”
and the time to “destroy those who destroy the earth.”
(4) Compare Luke 19:15-26 with the “time when the dead
should be judged and for you to give rewards”.
10 The woman and her offspring
In the main narrative of the Revelation we have come to the last

trumpet with the end of the age in sight. Now once again there is
an interruption, another explanatory portion. This is the longest of
all, extending over chapters 12, 13, and 14. Up to this point
mention has been made of the beast from the Abyss, the Great
Tribulation, and the kingdom that Christ will possess. Our
attention has been directed to Palestine and Jerusalem and Israel.
In these three chapters a good deal of supplementary information
is given to enable us to grasp the truth concerning the leading
persons and events of the last days. Here the last great characters
or groups of people for good and evil appear in the book. They are
eight in number — the woman, the rest of her offspring, Christ, the
dragon, and Michael in chapter 12; the beast and the prophet in
chapter 13; and Babylon, the mother of harlots, first mentioned in
chapter 14 and more fully described in chapters 17 and 18. In these
chapters we see very clearly the reasons for the terrible judgments
God will send on the earth at the end of the age.
The woman
12:1 And a great sign appeared in heaven: A woman clothed
with the sun, and the moon under her feet, and on her head a crown
of twelve stars. 2 And she was pregnant and about to give birth
and cried out in pain. 3 And another sign appeared in heaven:
A great red dragon that had seven heads and ten horns, and seven
crowns on his heads. 4 And his tail dragged away a third part of
the stars of heaven, and threw them down to the earth. And the
dragon stood before the woman who was about to give birth, so
that he might devour her child as soon as it was born. 5 And she
bore a male child, who was to rule all nations with a rod of iron,
and her child was caught up to God and his throne. 6 And the
woman fled into a desolate area, where she has a place prepared
by God, that they should feed her there for a thousand two hundred
and sixty days.
There is possibly more disagreement about the identity of the

woman than any of the other characters in these chapters. We can
only begin to understand who she represents by carefully noting
the things said of her.
(1) She appears as “a great sign”, or “symbol”. She is not a

literal woman but represents something else.
(2) She appears in heaven, or “in the sky”, but does not remain
there throughout the vision.
(3) She is marvelously arrayed. The sun is her garment, she
stands over the moon and her head is adorned with a crown of 12
stars. She is obviously every inch a queen and born to reign.
(4) She is seen giving birth to a male child, a prince who is to rule
all nations with a rod of iron.
(5) She is forced to flee on earth from some dread enemy called
the dragon.
(6) She is preserved during a time of trial lasting 1260 days or
a time, times and half a time.
(7) She is distinguished from a group of people called “the rest
of her offspring” (v 17).
Any correct interpretation of the woman must take into account

all of these facts.
Since she is not a literal woman, and since she is yet to be
persecuted for three and one half years on earth, she cannot be
Mary, the mother of Jesus, as some Roman Catholic writers have
vainly imagined. Nor can she be a picture of the Holy Spirit as
certain other writers have very rashly suggested. There are really
only two views that deserve any consideration at all. Many writers
think the woman is the true Church; others teach she is a symbol
of Israel. Up until sometime in the 19th century, by far the most
commonly held, indeed almost unanimous, opinion was that she
represents the Church, although there was dispute concerning just
what age of the Church is meant. A good many still believe that this
scene is a picture of what they call the Church of the Old Testament
bringing forth Christ, and later, as the New Testament Church,
suffering at the hands of anti-Christian forces. A good many
others, especially in modern times, have insisted that the Church
had its beginning only at Pentecost, is a mystery revealed only in
this age, and was completely unknown and non-existent in those
other ages that preceded the birth of Christ. Arguments are
advanced on both sides into which I cannot now enter. I will only
give my opinion (which is in agreement with many other
commentators) that the woman represents Israel. My reasons are
as follows:
(1) The setting of this vision suggests that Israel is under
consideration. In chapter 11 we are introduced to Jerusalem, chief
The woman and her offspring 176
city of Palestine and sacred to the Jews. It was near there that the
woman brought forth the male child, and it would be reasonable to
think that it is from those parts that the woman flees in the time of
persecution. So the whole scene suggests Palestine, the home of
Israel. Perhaps another bit of evidence is seen in the last verse of
chapter 11. There the “ark of the covenant” is mentioned . This
calls to mind the Jewish tabernacle and the ark of the covenant
which was placed in its Most Holy Place. In the ark were three
things — a pot of manna, which was a symbol of God’s provision in
the wilderness, Aaron’s rod that budded, symbolic of the Aaronic
priesthood, and the table of law. Each of these is significantly
related to Israel’s history but not directly to the Christian Church.
(2) The description of this woman recalls Joseph’s dream and its
symbolism (Gen 37:9,10). In that dream Joseph saw the sun,
moon and eleven stars bowing down to him. His father, Israel,
understood the dream immediately — “Will I and your mother and
your brothers really come to bow down to the earth before you?”
(3) Israel brought forth Christ. Jesus was born under the law,
the offspring of David. He was, as to His human nature, a Jew.
(4) Israel shall certainly have a time of great persecution at the
end of this age. We have already seen that time will be 3 1/2 years
long. It is doubtless significant also that this time period will come
after Michael the archangel stands up for the people of Israel (Dan
12:1; Rev 12:7).
(5) This woman is distinguished in 12:17 from another group
called “the rest of her offspring”. Both she and this remnant are
persecuted on earth. If she represents the Church who is
represented by this other group?
So it is my opinion that the woman represents the elect nation of
Israel. She is the “wife” of Jehovah in Old Testament days ( See Jer
3:14; etc). Perhaps this is what is indicated by her splendid and
exalted appearance in the sky in this vision. “Your fame went out
among the nations for your beauty, for it was perfect through my
splendour which I had put on you” (Ezek 16:14), is what God said
of Jerusalem. Now she has rejected Christ and is in a fallen
condition. But God has made promises to that nation and He will
keep them. He has a future for her. She will again be a queen among
earth’s nations. In the last days God will preserve her in the time of
the Tribulation, and bring her back to Himself (Hosea 2:16-20).
The male child
There is some disagreement concerning him as well, though the
language seems plain enough. Some think he represents both
Christ and His Church caught up just before the Tribulation begins.
Others teach that he is a symbol of a select group of overcomers
who are born of the woman, the true Church. According to this
view, this select group is raptured before the Tribulation into which
the rest of Christian believers must enter; they are the firstfruits
of the resurrection and they alone will reign with Christ on earth. I
have not been able to find either in the symbolism of this chapter,
or anywhere else in the New Testament, a clear setting forth of this
doctrine. I have found a good deal that seems to be against it.
In any case, it appears perfectly plain that the male child is our
Lord Jesus Christ and none other. It is He who will “rule all nations
with a rod of iron” (v 5. See also Ps 2:9; Rev 19:15). It is He whom
the dragon sought to destroy at His birth. And it is He alone who
is caught up to the very throne of God.1
It might be wondered why in the vision the woman seems to flee
into the wilderness immediately after the male child is caught up to
the throne of God, and is then preserved for 1260 days. If these
1260 days refer to the Great Tribulation, everyone knows that that
time did not occur during the first 3 1/2 years after Christ ascended
to heaven in Acts chapter 1. The explanation is probably very
simple. The thing said of the woman and the child in verses 1-5 are
given to identify them, and in the case of the male child, to set
before us one of the ultimate purposes of His birth as it relates to
the rest of the Revelation. When these points are established, the
next great event in the woman’s history as it relates to end time
events is set before us. Indeed she does not flee into the
wilderness immediately after the ascension of Christ in the first
century of this age. All the intervening centuries from that day to
the time of the end are passed over in silence as having no direct
bearing on the narrative and purpose of the Revelation. For the
purpose of the Revelation is not to give us a history of Israel in the
past but to reveal things to come in the future.
The dragon
12:7 And there was war in heaven: Michael and his angels fought
against the dragon, and the dragon and his angels fought, 8 but
could not win. And no longer was a place found for them in
heaven. 9 And the great dragon was thrown out, that old serpent
called the Devil and Satan, who deceives the whole world. He was
1
Some Historicists would have us believe that the male child represents the Roman
Emperor of Constantine who overcame the pagan Roman empire and made
Christianity the state religion. I must confess that interpretations like this seem to me
utterly without foundation either in reason or in the Holy Scriptures.
thrown down to the earth, and his angels were thrown down with
him.
10 And I heard a loud voice in heaven saying, “Now salvation
and strength and the kingdom of our God, and the authority of
his Christ have come, for the accuser of our brethren, who accused
them before our God day and night, has been thrown down.
11 And they overcame him by the blood of the Lamb, and by the
word of their testimony; and they did not love their lives even to
death. 12 Therefore rejoice, you heavens, and you who live in
them. Woe to the inhabitants of the earth and the sea! For the
devil has come down to you with great wrath, because he knows
that he has only a short time left.”
13 And when the dragon saw that he was thrown to the earth,
he persecuted the woman who brought forth the male child.
14 And the woman was given two wings of a great eagle that she
might fly into the desolate area, into her place, from the presence
of the serpent, to be nourished for a time, and times, and half a
time. 15 And the serpent spewed water out of his mouth like a flood
after the woman, that he might cause her to be carried away by
the flood. 16 And the earth helped the woman. The earth opened
its mouth, and swllowed up the flood that the dragon spewed out
of his mouth.
There should be no mistake here. Verse 9 informs us who the

dragon is in no uncertain terms. He is not the old pagan Roman
empire, as some have taught, strangely enough. He is that old
serpent, called the devil, and Satan, who deceives the whole world.
Several things are said of him.
(1) He is a great red dragon having seven heads and ten horns
and seven crowns upon his seven heads. That is, he is huge and
monstrous, murderous and bloodthirsty. He has perfection of
devilish wisdom, and great power as ruler of the darkness of this
world. In a sense, the kingdoms of earth are his (Luke 4:5,6), but
his rule is hidden, indirect, and mysterious. The time will come
when he will have a man, the man of sin, who will be a complete
expression of himself and whom he will put forward to rule in an
open, direct and plain manner over all the earth (chapter 13). But
now or then Satan himself is the ruler, the god of this dark world
(2 Cor 4:4).
What a contrast there is between this description of Satan as a

great red dragon, and that description of him as he once was which
is given in Ezekiel 28:12-17. There he is seen as he was in Paradise
before his fall. He was then “full of wisdom and perfect in beauty”,
“the anointed cherub. . . .on the holy mountain of God”. He was
“perfect” in his ways — until iniquity was found in him. What
changed that day star, that son of the morning (Isa 14:12), that
one who was perfect in beauty, whose covering was every precious
jewel, who was loud in the praises of God in heaven and who had
a position of great responsibility in the univers — what made him
into a hideous, blood-soaked, blood-glutted beast waiting to
devour the Son of God at His birth? What brought t his ghastly
transformation? Sin. The original sin of pride, self-sufficiency and
rebellion — this was the ruin of Lucifer, and it is the ruin of mankind.
Nothing could speak more powerfully of the terrible power of sin to
curse and deform than this monstrous change in him who is now
called Satan and the devil. Let all beware. For sin persisted in will
work with the same distorting power in any creature, high or low,
heavenly or earthly.
(2) His massive tail drew the third part of the stars of heaven
after him and cast them to the earth. By this I judge that about a
third of all God’s angels joined with Lucifer in his original rebellion
against God and were cast out of heaven. But the suggestion of
George E. Ladd is not impossible. He says this indicates merely that
Satan is such a huge creature that with one sweep of his tail he can
brush a third of the stars out of their natural position.
(3) He is first seen in this chapter with gaping jaws ready to
destroy a seemingly defenseless infant. Always Satan knew of
course that Christ would come, that earth’s future king would be
born to put him down and take the kingship of earth, that the
offspring of the woman would bruise his head. But, not knowing
the time, he stood always ready to devour. How often he nearly
succeeded in destroying the people of Israel and the kingly line of
the Messiah. At times the future of Israel, and with her the future
redemption of the world seemed to hang by a very slender thread.
The baby Moses cried at the right moment. The infant Joash, the
only remaining seed of David, was hidden just in time from the
murderous Athaliah who sought to destroy all the royal seed
(2 Chron 22:10,11). The heathen king, Ahasuerus, once spent a
sleepless night that led to the foiling of Haman’s plot to destroy all
the Jews (Esther 6:1 ff). The dragon was always there waiting and
watching. At last Christ is born and those waiting jaws are seen
dripping blood. They have torn all the male children of Bethlehem
two years of age and younger — but Joseph has dreamed a dream
and the Messiah has been taken safely to Egypt. Yes, Satan knew
that Christ was born to redeem the earth from his power and by
every means at his command he sought to prevent Him.
(4) John next sees war in heaven. Although there is much
mystery here, it appears that this war will take place at about the
same time that the woman flees into the wilderness to be protected
for the 1260 days of the Great Tribulation. That makes the war still
in the future. Verse 12 seems to confirm this. When he is defeated
there and finally cast out to the earth he comes with great wrath
knowing “that he has but a short time”. Immediately he pursues
the woman and attempts to destroy her but she is protected by God
and he is defeated in this attempt. That is, his final descent to earth
is the real source of the Great Tribulation. It is the time of the
devil’s great wrath. The great red dragon, his rule nearly ended, in
deadly anger and savage frustration, stalks the earth looking for
blood.
But would Satan dare to press his war against God to heaven
itself? Great indeed is the dragon. It will be the more humiliating
to him when a mere angel is sent out to conquer him. Michael, who
once was not permitted to bring “a railing accusation” against the
devil (Jude 9), now stands up as head of the angelic armies and
drives him from the celestial fields. No more will he have access
to heaven as in Job’s day (1:6), and in ours.
(5) In verses 9 and 10 two present activities of Satan are
brought before us.
He “deceives the whole world”. In the face of this plain
statement how can anyone maintain (as some do) that he is now,
in this age, chained and shut up in the Abyss that he “should
deceive the nations no more” (20:1-3)? No. He is now neither
chained nor imprisoned. He goes about as a roaring lion (1 Pet
5:8), and he is deceiving the whole world.
He also accuses the believers “before our God day and night”.
He still has access to heaven and thus uses his opportunities. Let
us learn from this:
(a) He has matter to accuse us with. None of us are yet
beyond the range of his just accusations. He does not bring empty,
false charges against us. He is the prosecuting attorney in the
court of heaven who can, and apparently does, parade every one
of our sins before God’s face.
(b) He has much matter to accuse us with, for he accuses us
day and night. Material for accusation is never exhausted. He
knows all of the sins and failings of all God’s people, and they are so
many that there is never any enforced idleness on his part for want
of something to make a case against them. It is not the unsaved he
thus attacks but the “brethren”.
(c) He apparently gains some end of his own in accusing
God’s people. It is not merely a game he is forced to play against
his will. Perhaps he is thus able to continue in power a little longer.
Perhaps he believes he can accomplish the destruction of
believers (Job 2:3). Perhaps he is thus able to work evil on earth
and satisfy his cruelty in persecuting mankind. Perhaps his whole
delight is in seeing God suffer as the sad story of the sins and
failures of His sons and daughters on earth is told in the midst of the
congregation in heaven.
(d) He cannot ultimately gain the victory over the saints,
through he may sometimes wear them out. For though he, the
prosecuting attorney, is there, so is the counsel for the defense, our
advocate Jesus Christ the Lord (1 John 2:1; Heb 7:25; Rom
5:9,10).
“Though the restless foe accuses,

Sins recounting like a flood;
Every charge our God refuses —
Christ has answered with His blood.”
(e) Final salvation, the kingdom of God, the manifested

power of Christ, will not come until he is cast out (v 10). Why he
cannot now be cast out is a question that is not answered. It may
be that each godly, prayerful life on earth swells the forces against
him until he can withstand no more. It is sure that he will be cast
out when God’s mysterious purpose in permitting him access to
heaven is fulfilled.
(f) We are told how to overcome the great red dragon. He
is far more powerful, more clever, more determined than we. Still
the victory can be always ours. The saints overcome by the blood
of the Lamb, by the word of their testimony and by renouncing self
(v 11). There is no victory but through the conscious appropriation
of the power of the blood of Christ. His blood alone can cleanse our
lives and purge our consciences from dead works. It is the only
ground of all our hope and confidence of salvation. To overcome by
His blood speaks of continually going for refuge from the might and
wiles of Satan into the death, merit and righteousness of Jesus
Christ. It is knowing by faith that the blood of Jesus Christ, God’s

Son cleanses us from all sin (1 John 1:7). But even the blood of
Christ by itself isn’t enough for victory, if we neglect other means
God has appointed. For victorious living a public witness is
constantly necessary. The silent Christian is, in some measure, the
defeated Christian. Moreover, there must be a spirit of true
discipleship. The victorious Christian renounces his own life, takes
up his cross and follows Christ. He is freed from a slavish fear of
death. The Spirit of God enables him to courageously face every
disaster and death itself with a sweet trust in the God whom he
loves. This is perfect victory.
The devil is unable to kill the male child and is frustrated in his
attempts to destroy the woman. Into some wilderness she flees
and is fed there for 1260 days (v 6). The dragon casts a flood out
of his mouth after her that she might be carried away but the earth
opens and swallows up the flood. Satan, thus thwarted in his
designs, turns on another group of people. They are described in
verse 17.
The woman’s offspring
12:17 And the dragon was angry with the woman and went to
make war with the rest of her offspring, who keep the
commandments of God and have the testimony of Jesus Christ.
(1) The woman is Israel. These spoken of here are the rest of the
offspring of the woman. Who can these be? The only other
offspring of the woman mentioned in this chapter is Christ. Christ
came from the nation Israel. But did Israel bring forth any other
offspring? It seems to me that she did. In a spiritual sense the
Church, being one with Christ, has, with Him, sprung from Israel.
Salvation is of the Jews. Christians are the spiritual offspring of
Abraham the father of the people of Israel. In any case, if the
woman is Israel the offspring of the woman must be other than
Israel, and the Church is a reasonable possibility, and perhaps the
only reasonable one. She may be called here “the rest of her
offspring”, because most of the offspring has departed from the
earth during these past centuries.
(2) They keep the commandments of God and “have the
testimony of Jesus Christ”. If one who has the testimony of Jesus
Christ is not a Christian, is not a member of the Church, then it is
difficult to know what the meaning is.
I believe the remnant referred to here is the same as that vast
multitude described in 7:9-17. They also appear in chapter 13 to
which we will now turn our attention.
11 The beast and the false prophet
The beast
13:1 And I stood on the sand of the sea and saw a beast rise up
out of the sea. It had seven heads and ten horns, and ten crowns
on his horns, and a blasphemous name on his heads. 2 And the
beast that I saw was like a leopard, and his feet were like a bear’s
feet, and his mouth like a lion’s mouth. And the dragon gave him
his power and his throne, and great authority. 3 And I saw one
of his heads as if it had received a fatal wound, and his fatal wound
had been healed. And the whole world was amazed and went after
the beast. 4 And they worshiped the dragon who gave authority
to the beast, and they worshiped the beast, saying, “Who is like
the beast? Who can make war against him?”
5 And he was given a mouth speaking big things and
blasphemies, and he was given authority to continue for forty-two
months. 6 And he opened his mouth in blasphemy against God,
to blaspheme his name, and his tabernacle, and those who live
in heaven. 7 And it was granted to him to make war with the saints
and to overcome them, and he was given authority over all tribes,
and languages, and nations. 8 And all the inhabitants of the earth
will worship him, those whose names are not written in the book
of life of the Lamb, who was slain, from the beginning of the world.
9 If anyone has an ear, let him hear.
10 He who leads into captivity will go into captivity. He who kills
with the sword must be killed with the sword. Here is the patience
and the faith of the saints.
John has watched in vision as the woman escaped into a desolate

place, and he has seen the dragon who pursued her returning to
make war with the rest of her offspring. Now suddenly he is
transported to the sandy shore of the sea and sees a sinister
monster rise up from the depths. It is not impossible that this sea
is the Mediterranean and indicates the area where the beast will
arise. Certainly the area seen in chapter 12 (Israel) is by the
Mediterranean, and there is nothing here to suggest any sea other
than that which washes the shores of Israel and Asia Minor, and
surrounds the isle of Patmos. As used here “sea” probably
represents peoples, nations, etc (as 17:15).
The beast and the false prophet 184
A great deal has been written about this strange beast which
John saw. I will give my opinion straight away — this beast is the
great anti-God political system of the last days headed up by the
personal Antichrist. In the first twelve chapters of the Revelation he
is referred to as the “beast” just once (11:7). But in the remaining
chapters he is mentioned by this name 35 times. A careful study
of all these references reveal the following things about this
dominant evil power of the end time.
(1) The most obvious thing about the beast is its striking
resemblance to Satan, the great red dragon. The beast is scarlet
colored (17:3) and like the dragon has seven heads and ten horns.
In plain words, what Satan is in the unseen world of spirits in
relation to the earth, in the fullness of his power and authority and
dominion, that the beast is visibly and materially on earth. It is as
though the kingdom of Satan becomes the kingdom of man. The
dragon in all his malicious power, his determined wickedness, his
cruel tyranny, becomes embodied in the beast. “The dragon gave
him his power, and his throne, and great authority” (v 2). This fact
alone suggests that the beast will have universal dominion over the
whole earth.
(2) The beast is a composite picture of a great empire that
emerges from former kingdoms but comes to its final form at some
time in the future. It will be a federation of ten nations. As John
watches, the first thing that rises from the sea is ten horns. These
are ten kings that had received no kingdoms yet in John’s day
(17:12). The horns, though seen first, are the last to appear in
history. Next he sees the seven heads that bear the horns.
According to 17:9-11 these have a double meaning. They are
seven hills. This points to the city built on seven hills — Rome. The
heads also signify seven kings. Five of these existed before John’s
day. One was then reigning. And one was still to come. We will
examine these verses in detail when we come to chapter 17. It
is enough to observe now that six of the beast’s heads existed
many centuries ago. The beast has been developing through long
ages. The leopard-like body next appears. It has the feet of a bear
and the mouth of a lion. For an understanding of these symbols we
need to turn to Daniel, chapter 7.
In Babylon Daniel had visions of mighty empires which appeared
as various wild beasts. God choose this method to disclose to
Daniel something of the future of the world. The beasts that he
saw were four. The first was like a lion, the second like a bear,
the third like a leopard, and the fourth a strange beast different
from all the beasts that were before it. None of these beasts
represented some indefinite persecuting power or some such thing.

Each of them was a symbol of a specific kingdom with its specific
ruler (Dan 7:17,23). It is quite evident from a study of Daniel that
the first beast symbolizes the empire of Babylon; the second, the
kingdom of the Medes and Persians that conquered Babylon; and
the third, the Greco-Macedonian empire of Alexander the Great.
The fourth beast, in some ways indescribable, doubtless signifies
the iron empire of Rome that succeeded these other empires. It
would not be possible in a prophetic outline of history to make no
reference to Rome, the greatest empire of them all.
But in this vision particular emphasis is placed on the ten horns
and another little horn that rises from their midst. So the fourth
beast is the Roman Empire, not merely as it was in its earliest form,
and not as it was in John’s day, but as it will appear in its final form.
The ten horns are future rulers of kingdoms within the old Roman
Empire, which includes much of the continent of Europe. The little
horn with “eyes like the eyes of man and a mouth speaking big
things” (Dan 7:8,20) is also a king, and though he appears at first
smaller in size than the ten he eventually gains power over them all
(Rev 17:17). There can be little question that he is the final world
ruler, the Antichrist. Another indication that this fourth beast is the
Roman Empire in the form it will assume at the end of the age is this
— Daniel watches this beast until earthly thrones are thrown down,
the judgment is set and the beast is given to the burning flame
(Dan 7:9-11). That is, the beast with its ten horns is in existence
at the return of Christ, just as the beast of Revelation is there at His
return. These two beasts must be one and the same kingdom,
because it is not possible for two kingdoms to have universal
authority, as these are said to have, at the same time.
Now the beast of Revelation appears with the characteristics of
all four beasts of Daniel, though it is doubtless identical with the
fourth beast in its final form. Its lion’s mouth is like boastful
Babylon. Its bear’s feet suggests the destructive kingdom of the
Medes and Persians. The leopard body speaks of the deadly
swiftness of Alexander’s empire. The heads and horns are Rome.
That is, the future world empire ruled by Antichrist will partake of
the features of all four of these former empires. This beast,
though its final shape is still future, has been forming through the
ages and each of those empires has contributed to its formation. All
this is an expression of Satan’s ages-long attempt to shape the
world after his image and to rule it through men. It will not be
surprising, then, to find in the history of the first century and
throughout the succeeding ages of the church, types of him — the
malignant spirit of iniquity has been there all the time heaving and
thrusting in repeated attempts to fulfill itself. In the coming
Antichrist he will finally and fully succeed.
(3) The beast, however, is not an empire only — he is an
emperor. Sometimes in Revelation the beast obviously means the
federation of ten nations. But sometimes, just as obviously, it
means the individual who heads the federation (as in Dan 7:17).
Louis XIV of France said “I am the state”. In a more complete
sense than ever before known the beast as an individual will be the
state. He will embody in full measure the principles and
characteristics of that final kingdom of man and Satan.
The man of sin
It is a very common teaching of Bible scholars that he is the same
individual who is described by the apostle Paul in 2 Thess 2:3-12.
Paul, on his first journey through Macedonia and Greece, came to
Thessalonica and preached the Good News of Christ there. A
number of people believed his message and a church was formed
to which he committed the most fundamental and important
teachings of the faith. This is all he had time for. Yet in that brief
period, when dealing with the second coming of Christ, part of the
burden of his preaching had to do with the revelation of Antichrist
that would precede Christ’s coming (2 Thess 2:5). From this we
judge that this is not a relatively unimportant matter, but a basic
teaching that should be given to churches even in a very early stage
of development. It is something that vitally concerns not merely
the Jew or the Gentile but the Church as well. Otherwise I cannot
understand Paul’s burden to carefully instruct new believers in this
truth.
From this Thessalonian passage we learn the following
concerning the names and character of the coming Antichrist.
(a) He will be the “man of sin” (v 3), the embodiment of all evil,
the incarnation of utter wickedness. The seed of sin that Satan
planted in the garden of Eden comes to full fruit in him.
(b) He will be the “son of perdition” (v 3). He will be hellish in
character and disposition. Only Judas Iscariot in the whole of
human history has had this name “son of perdition” (but this does
not mean that Judas will be the beast, as some have thought). The
beast ascends from the Abyss and goes into perdition (Rev 17:8).
All the revolt and blasphemy and filth of the fallen world of evil
spirits will find a home in his heart. He will feel that it is far better
to reign under Satan than to serve under God.
c) He will “oppose. . . .all that is called God” (v 4). He will be

the greatest enemy both of God and man that the world has ever
seen in human form, absolutely set against righteousness and
truth.
(d) He will be the self-exalting one (v 4). All the desires of both
Satan and man to be as God will meet together in him. “I will exalt
my throne above the stars of God. . . .I will be like the most high”
(Isa 14:13,14). This was Satan’s reckless ambition. “You will be
like gods” (Gen 3:5) — this was the bait offered by Satan to lure
man into sin. Now in the end of time a man will arise who denies
Father and Son and Spirit and exalts himself above every name that
is named. He will dare to sit in the temple dedicated to God and
declare that he himself is the only God there is.
(e) He will be the “lawless one” (v 8). It is written of Christ that
the law was in His heart. “I come to do your will, O God” expresses
His continual desire as Man. Antichrist will reject all law and will
think to be a law to himself. He will exalt his own will above all and
impose that will on the whole world. All the lawlessness and moral
anarchy abroad in the world today, are, no doubt, preparing the
way for this lawless one.
(f) He will be Satan’s man (v 9). Energized by the devil, he will
be the counterfeit king of kings. Some have thought that he will be
an incarnation of Satan himself, as Christ was the incarnation of
God. I see no clear evidence for this, but he will be totally
possessed by Satan.
(g) He will be a miracle worker (v 9), who will convince the world
of his supernatural power with signs and false wonders (see also
Matt 24:24)
(h) He will be “the lie” (v 11). Jesus Christ is “the Truth” (John
14:6). Men, by rejecting “the Truth”, because they have no love
of truth, will be prepared to believe “the lie” when he is revealed.
Such is the character of the one who will sooner or later appear
on the world’s stage. He it is who will reign over the earth and be
worshiped as God. This is the end of man’s dream to create a
utopian society, to make a new world of peace, prosperity, and
justice without Jesus Christ.
But is it possible that men will be so blind that they will reject God
and chose Satan, despise Christ and worship Antichrist, hate the
truth and believe the lie? It is not merely possible, it is certain.
Even now men believe what they want to believe, what is
agreeable to their fallen natures, what is pleasing to their vain
imaginations, what will permit them to live their lives as they desire
without God. In the world there is little regard for truth as truth.
There is even less regard for what God’s Word has to say. There
is practically no awareness of the great responsibility involved in
being a member of the human race. Any lie can be accepted by
men if it comes with sufficient weight of tradition or if it is written
in some so-called “holy” book, or if it seems to be to their
advantage to believe it. Mankind will awaken too late to find that
carelessness about the truth is man’s greatest danger, and that
trifling with the Bible, God’s Holy Word, is inviting absolute disaster.
The lie
Let us return to Revelation 13 and see “the lie” in action. Though
he is a lie and is the agent of the father of lies (John 8:44), he will
convince a fallen, deluded world that he is the truth. Verse 3
indicates that a miracle will take place that will cause the whole
world to be amazed by the beast. A sign will be given that will fill
mankind with awe. One of the heads of the beast will be wounded
to death and will then be healed. Revelation 17:10 informs us that
the seven heads are seven kings. Five had fallen; one (the Roman
emperor Domitian) was then reigning; one had not yet come. The
beast is an eighth but is one of the seven. This suggests that one
of the seven dies but is resurrected. That could easily be the truth
taught in 13:3 as well. In 11:7 we are told that the beast is no
ordinary mortal but “comes up out of the Abyss.” This, too, if taken
literally (and who can prove we must not take it literally?) teaches
that the Antichrist will be a spirit brought back from the regions of
the dead to re-inhabit a human body. This explanation of the
wounded head is certainly sufficient to account for the world’s
amazement. And such a miracle would surely be a strong
contributory cause for mankind’s reception of “the lie”. Moreover,
is it not just like the devil to imitate the works of God? Christ, in His
miracle of resurrection, thus becomes the model for Antichrist. An
interpretation that gained wide acceptance in the early church was
that Nero, one of the Roman emperors and a monster of iniquity,
would be raised from the dead sometime in the future to become
the beast of Revelation. As far as I know, there is no satisfactory
evidence that the beast will be Nero.
But whether the miracle will be this or some other, we are sure
that some striking sign will occur that will cause all the world to
wonder and to worship the beast (v 4). Not only do they worship
Antichrist, they worship the dragon, Satan himself, who has given
such power to men. In those days of blasphemy and lawlessness
this worship may be much more conscious than we at present
think. Even today in many places on earth the devil is worshiped
in the place of God. This we know both from observation and from
the Scriptures (1 Cor 10:20; Deut 32:17). And frequently this
worship is paid with the full knowledge and consent of the
worshipers. But if we have well learned our lessons on the true
condition of man’s heart and the ancient design of Satan to be as
God, this will not surprise us. He who long ago said to our Lord
Jesus (and in so saying forever laid bare his evil purpose), “All these
things I will give you if you will fall down and worship me”, will in
the end of time find a man who will gladly do just that, and who will
draw the whole world after him.
From the expression “who is able to make war with him” (v 4) we
judge that the beast will be a mighty military power. This we have
already seen when the first seal was opened. He will command
forces so great that the whole world will submit to him for a time.
This is several times emphasized in this one chapter: “The whole
world was amazed. . . .they worshiped” (vs 3,4); “He was given
authority over all tribes, and languages and nations” (v 7); “all the
inhabitants of the earth will worship him” (v 8); also verses 12, 15,
16, 17.
At present (in the year 2001) the greatest military power in the
world is the United States of America, but Russia, China, and some
other countries, have formidable military capabilities. How do they
fit into the prophetic picture as revealed here? Do they eliminate
one another in some future war and thus create a power vacuum
into which the European beast rushes? Or should we look for a
future alliance between Russia, Western Europe, and the U. S. A.?
Or is the United States to be reckoned part of the empire of the
future Antichrist (because its peoples have migrated for the most
part from those territories occupied by the former Roman Empire)
who will join forces with him to crush Russia and other nations
which might oppose them? Possibly the last view is more likely.
The outstanding characteristic of the beast will be his
blaspheming mouth. This is emphasized almost in all places where
Antichrist is mentioned — three times in this chapter (vs 1,5,6);
Daniel 7:8 (a verse that identifies the little horn with the beast as
plainly as words can); 2 Thess. 2:4, etc.
The word indicates arrogant self-exaltation that rails against
God and speaks evil of Christ, His people and His work. This the
beast will do in a measure before unknown among men. During his
brief reign of terror (forty-two months) he will pour out a constant
stream of abuse and blasphemy against God, His tabernacle and
those who dwell in heaven (vs 5,6). Verse 7 refers us again to the
Great Tribulation.
That a man like this should receive power to make war with God’s
saints and overcome them may be an unfathomable mystery now,
but all mysteries of pain and tribulation and death will be made
clear when we stand before the Lamb.
“God moves in a mysterious way

His wonders to perform:
He plants His footsteps on the sea,
And rides upon the storm.
Deep in unfathomable mines

Of never-failing skill
He treasures up His bright designs,
And works His sovereign will.

Yet fearful saints, fresh courage take;
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.”
W. Cowper
“All the inhabitants of the earth will worship him, those whose
names are not written in the book of life.” It is true that some of
the old Roman Emperors demanded and received worship. Not
only in Rome but in all countries of the world there has been a
tendency for a people to deify their kings and heroes. We think of
Rama and Krishna and many others in India, and of the emperors
of Japan who until very recent times received divine honors. It is
likewise a fact of history that many of the popes of the Roman
Catholic church have greatly exalted themselves and have at
times received worship. But no man in the whole of human history
has been so universally worshiped as the above verse declares the
Antichrist will be.
The beast not the Pope
A good many able and learned Protestant commentators have
tried to identify the beast of Revelation with a succession of popes
of the church of Rome. But it seems clear that neither an individual
pope, nor a succession of them, nor their Roman Catholic Church,
fulfills the picture of the Antichrist as given in the Holy Bible.
(1) Antichrist denies both the Father and the Son (1 John 2:22).
The popes, though they have denied many truths basic to the
Christian faith, have never gone so far as to deny the Father or the
Son (whatever their private beliefs may have been). The doctrine
of the Trinity is a received doctrine of the Roman church.
(2) Antichrist exalts himself above all that is called God and
attempts to show that there is no other God but himself (2 Thess
2:4), not even outwardly acknowledging that there is another God.
No pope has ever gone so far.
(3) The ten horns of the beast unite with the Antichrist to destroy
the harlot, the false church (17:16,17). Does history record that
the popes have ever hated the false church and made her desolate
and naked and eaten her flesh and burned her with fire? They
are not likely to destroy the work of their own hands.
(4) The beast plainly has temporal political power over the whole
earth at the time of Christ’s return (19:19-21). The popes have
never once had worldwide secular power, and what they once had
in Europe was lost to them completely by the year 1870.
(5) The beast will have power for 42 months and will be
destroyed at the end of it by Christ’s coming. This is not true of
a succession of popes no matter how the times of Revelation be
reckoned.
(6) In the time of the beast all whose names are not in the book
of life will worship him. But it has never happened in history that
all who refused to submit to the pope were saints whose names are
written in heaven. There have been many atheists and other evil
men who rejected the pope and laughed at his claims. Are we to
think their names appear in the Lamb’s book of life because they did
not worship the pope?
(7) The beast will lead a military expedition into Palestine in the
end times (19:19). Certainly no pope has ever fulfilled this. Nor
is one likely to do so in the future.
(8) As previously noted, the visions that occur under the seals,
trumpets, and bowls are “the things which will take place after” the
full development of things in the 7 churches. Though there may be
hints and shadows of fulfillment in history, the primary
interpretation is not to these.
(9) A succession of popes does not fulfill the prophetic picture
of the beast (as we shall see) given in chapter 17.
But let anyone come to Revelation 13 with an unbiased mind,

with no theory of interpretation to uphold, and let him believingly
examine what is here related concerning the beast. It seems
unlikely that such a person will see any pope, or any other figure in
history that fulfills this detailed description. Never yet has there
been such universal dominion, never has the whole earth been
given over to such delusion, never has there been the miracles
described in this chapter, or an image of the beast that all are
compelled to worship, or a mark that all must receive or die. There
has not been, but there will be. “If any man have an ear let him
hear.”
The saints of that day are overcome physically and temporally,
yet by their faith and patience will overcome their foes spiritually
and eternally. In every age there are some who are chosen by God.
Always there are some who, like Shadrach, Meshach and
Abednego, will choose the fire rather than deny the Lord by evil
actions. Their faith is this: that divine justice, though seemingly
slow to operate, will at last overtake the ungodly. Truth will not
be forever on the scaffold and wrong will not be forever on the
throne. There is a law of retribution at work. One must reap what
one sows. If one sows the sword and the captivity he will reap the
sword and the captivity, and this law applies to all. Christianity is
never to be defended by might of arms (Matt 26:51,52). Better far
to suffer and to die in the knowledge that God is on the side of right
and truth and will eventually defend His own cause.
The beast from the land
13:11 And I saw another beast, coming up out of the earth, and
he had two horns like a lamb, and he spoke like a dragon.
12 And he exercises all the authority of the first beast in his
presence, and causes the earth and those who live in it to worship
the first beast, whose fatal wound was healed. 13 And he performs
great signs. He even makes fire come down from heaven onto the
earth in the sight of men. 14 And he deceives the inhabitants of
the earth by those signs that he had been granted to do in the sight
of the beast, telling earth’s inhabitants to make an image of the
beast who had the wound caused by a sword, and yet lived.
15 And it was granted to him to give life to the image of the beast,
so that the image of the beast would both speak and cause all who
would not worship the image of the beast to be killed. 16 And
he made all people, small and great, rich and poor, free and slave,
receive a mark on their right hand or on their foreheads, 17 so that

no one could buy or sell except he who had the mark, or the name
of the beast, or the number of his name.
18 Here is wisdom. Let him who has understanding calculate
the number of the beast, for it is the number of a man.
His number is 666.
Verse 11 introduces us to this second most prominent human
leader for evil in the end time. This beast comes up “out of the
earth”. The first beast rises up “out of the sea”. The harlot of 17:1
sits “upon many waters”. These waters are “people and multitudes
and nations and languages” (17:15). It is possible that the sea in
13:1 has a similar meaning. In any case it is obvious that the
phrase “out of the earth”, which reveals the origin of the second
beast, is put in contrast with “out of the sea”, the origin of the first.
Williams translates this “out of the land”. If by “the sea” we are to
understand the peoples and nations bordering the Mediterranean
Sea, “the earth” or “land” could well signify the land of Israel. It is
my opinion that it does point to the Holy Land and that the second
beast is a false Messiah, a powerful Jewish leader in the last days
who will be in league with Satan and Antichrist. I believe that
various Scriptures teach that such a false shepherd is to be
expected (John 5:43; Zech 11:15-17).
It is true that many Jews have given up the hope of a personal
Messiah, the descendant of Abraham and the root and offspring of
Jesse. Max Nordau, a prominent Jew, speaking in a conference
many years ago before Israel was restored as a nation, spoke for a
good many of his people when he said, “we are ready to welcome
any man as our Messiah who will lead us back to our own land and
establish us there in prosperity”. Later, chief rabbi Marcus
Melchior of Denmark had this to say, “Whether Messiah is a person
or an assembly is of minor importance. I believe Messianic times
would come if the United Nations were made Messiah”. Melchior
added that he hoped to experience the Messianic age in his own
lifetime. While such men do not speak for all Jews they clearly
reveal the mind of some of their leaders who would accept almost
any Messiah, personal or impersonal, who would preserve Israel
from the enemies that surround her and bring a time of peace and
prosperity. In future days if the Arab nations unite again to try and
drive Israel into the sea, and if Russia pushes at her from the
north, perhaps any strong man with connections powerful enough
to promise deliverance could be accepted as their Messiah.
This second beast has just the appearance of a false Messiah. He

has “two horns like a lamb”, and he is a prophet (although a false
one), and a miracle worker (19:20). It is only when he opens his
mouth that his character is fully revealed, for he speaks “like a
dragon”. His two horns speak of kingly power, perhaps indicating
the two kingdoms of Judah and Israel now reunited. Some writers
have connected him with the willful king described in Daniel 11:36ff
who will arise at the time of the end. There are certain indications
that that king will be a Jew and he may be this second beast of
Revelation, though I do not positively affirm it. Let us look at the
facts given concerning him.
(1) He will not regard “the God of his fathers” (Dan 11: 37).
This phrase may refer to the God of Abraham, Isaac and Jacob.
(2) He will not regard “the desire of women” — this has been
understood as a reference to the Messiah and the desire of Israel’s
women to have the honor of giving Him birth.
(3) He will “divide up the land for gain” (v 39). This is Israel as
is indicated by the whole setting of the prophecy in Daniel 11 — see
the concluding verses.
(4) He will “exalt himself and magnify himself above every god”
(v 36). That is, he will come in his own name. There will be no
reference in his dragon speech to the Father or the Son except to
deny them.
(5) But he will have a god that he will honor beside himself. He
is “a god of fortresses” (v 38), and “a strange god” or “a foreign
god” (v 39 — NASB). It is not too much to say that his god will be
a god of military power, of armaments, perhaps of nuclear bombs.
The attribute of his god reminds one of the phrase used of the beast
in Rev 13:4 — “Who is able to make war with the beast?”
(6) He will exalt this strange or foreign, that is, non-Jewish, god.
He will increase his glory and cause the two of them to rule over
many (v 39).
Judging from the whole picture as I see it given in the Bible I
consider it very possible that the following may occur sometime in
the not distant future. At about the same time that ten nations of
the old Roman empire are uniting under the beast (Antichrist), a
powerful Jew will gain the leadership of the nation Israel. He may
pass himself off as their Messiah. In any event, he will exalt himself
and speak against the most high God. Surrounded by enemies and
threatened by disaster, he will see that it is to his advantage to seek
a powerful ally. This ally will be the Antichrist who will make a
covenant with Israel for seven years (Daniel 9:27). Then the Jew,
the second beast, begins to exalt the Gentile, the first beast, and
deceive many people by the wonders and miracles that he will be
permitted to do.
Yet I do not insist on this interpretation in every detail, knowing
the great difficulties involved in understanding all that is written
concerning end time events. And many teach that the willful king
of Daniel 11:36-39 is Antichrist himself and not the second beast.
The great power of this lamb-like beast (whoever he may prove
to be) and the miracles he will do are described in the remaining
verses of Revelation 13. “He exercises all the authority of the first
beast in his presence” (v 12) and “he performs great signs” (v 13).
Out of all the miracles that he may do, two are singled out for
particular notice. He will call down fire from heaven in the sight of
men. And he will do it in such a way that it will either be, or seem
to be, entirely supernatural, for by it the people are deceived. But
the greatest miracle of all will concern the image of the first beast
which he causes the earth dwellers to make (vs 14,15). This image
(and the beast himself from time to time) will doubtless stand in
the holy place and be that abomination that will make desolate,
spoken of by Daniel the prophet. The marvel will be that the image
receives life (or “breath” or “spirit”) and speaks. The people of
earth will themselves make the image and will know it to be but an
image. So when it is made, seemingly supernaturally, to talk, the
more eagerly will they rush to believe “the lie” and to worship the
beast.
In verses 16 and 17 a third great force impelling men to worship
Antichrist appears. First there is military might — “who is able to
make war with the beast?” and the threat to life (v 15). Then
there are deceiving miracles — first, the head, wounded to death,
is healed, then the miracles of the fire and the speaking image.
Then will come the economic squeeze. The false prophet will cause
all, rulers and ruled, rich and poor, slave and free man, to receive
a mark either on the right hand or on the forehead. Without the
mark none will be able to either buy or sell.
“Skin for skin, yes, all that a man has he will give for his life.” This
is Satan’s estimate of man (Job 2:4), and he is now permitted to
try out his theory on the whole human race. And it will prove very
nearly correct. For the whole world will worship the beast when
they feel the economic pinch. But there will be those in that future
day of tribulation who will not love their lives even to death, and
who will gladly die even from starvation rather than worship the
beast or his image or receive his name or his number. So Satan will
be proved wrong once again.
The mark of the beast
What is the mark of the beast and what is the meaning of his
number? It is not revealed what his mark may be. Enough to know
that it will be some plain means of identification. We who live in
India are used to the sight of people bearing marks on their
foreheads, and we can know a worshiper of Vishnu or Shiva by the
type of mark he wears. In that day there will be one mark and it
will signify that the wearer is a worshiper of their god, the
Antichrist. For all we know the mark may be the number of his
name, 666.
There has always been considerable speculation about the
meaning of this number. Attaching numerical values to the letters
of the alphabet, it has been figured that 666 is the equivalent of the
total value of all the letters in the word Lateinos — the Latin man.
Others, using this same system, have pointed out this is also true
of Nero Caesar, emperor of Rome in the first century and fierce
enemy of Christians. As we have already said, some writers both
ancient and modern have thought that Antichrist will be Nero
raised from the dead to occupy the throne of a revived Roman
empire.
The most satisfactory explanation, perhaps, is that one which
sees 666 as the symbolic number of man reaching for divine
honors. He can never reach the number 7, the number of
completeness, though he stretches far after it. It is interesting to
note that the number 6 is associated with certain men in Israel’s
history who exalted themselves against the true God. Goliath was
6 cubits and a span, and Nebuchadnezzar made an image to be
worshiped that was 60 cubits high and 6 cubits wide.
We might well expect that 666 is the final result of that wicked
desire in the heart of man to exalt himself as God, and against God.
Man’s last god will be man himself. It has long been true of men
that “professing themselves to be wise, they became fools, and
changed the glory of the incorruptible God into an image made
like corruptible man” (Rom 1:23). In the last days man’s old love
of idolatry, of hero worship, of self-deification will produce full and
bitter fruit. When the beast appears, those who have spiritual
wisdom through the knowledge of God will be able to identify him
and refuse his mark. This is all we know about this number now.
And all we need to know.
Samuel J. Andrews in his remarkable book, “Christianity and

Anti-Christianity in Their Final Conflict”, written in the 19th
century, tried to show the forces in his day that were preparing the
way for the world’s reception of Antichrist. He recorded in it some
striking quotations from philosophers and writers of that day. I
give some of these below. Let no one think that the principal ideas
here recorded have died away. Such thoughts will plague the earth
as long as there is a devil to promote them. A Nobel prize winner
for literature, John Steinbeck, once expressed the view that John
1:1 could well be re-written. His version: “In the end is the word,
and the word is man, and the word is with man.”
“Religion in its heart, its essence, believes in nothing else than
the truth, the Divinity of man”; “Man, adoring a God, adores the
goodness of his own nature”; “Man has his highest being, his God,
in himself” (the German philosopher Feuerbach).
“From the dim dawn of history, and from the inmost depth of
every soul, the face of our father Man looks out upon us with the fire
of eternal youth in his eyes and says: `before Jehovah was, I am’”
(Professor Clifford).
Andrews recorded another as saying, “Human history is the
record or the process of the evolution of the Divinity out of the
humanity”; and another, “Divinity is humanity raised to its nth
power”.
But humanity will never be raised to the nth power. It can get
only into the sixes. Goliath 6; Nebuchadnezzar 66; maybe
another 600 or 616; and at last 666 comes and man, energized by
Satan, is fully his own god.
The poet of this blasphemous philosophy was Charles Algernon
Swinburne. He wrote:
“But God, if a God there be, is the substance

of men which is man. . . .
Thou art smitten, thou God, thou art smitten;
thy death is upon thee, O Lord.
And the love song of earth as thou diest resounds
through the wind of her wings —
Glory to man in the highest! For man is
the master of things.”
All this is the forerunner of that little horn in which appear eyes
like the eyes of a man and a mouth speaking great things.
In India the idea that man is divine is stated in ancient writings.

The so-called “great saying” of the Chandogya Upanishad is
“thou art that.” The usual interpretation of this is, in few words,
man’s spirit is the same as the divine essence in all things, the same
as God’s spirit.
The Kaivalya Upanishad teaches that each person can say “I am
Brahman” (the Supreme Absolute).
The Mundaka Upanishad states that he who knows Brahman
becomes Brahman.
The Bhagavadgita uses similar language.
This teaching is still common in India today. For example, the
Nobel prize-winning poet, Rabindranath Tagore, wrote a book
called “The Religion of Man” in which he informed us that its main
subject is the humanity of God or the divinity of man. He very much
liked phrases such as “The divine Humanity”, and “Man the
Eternal.” He even spoke of the educational institution he founded
in Bengal as a living temple which he had tried to build to his
divinity.
The Indian philosophy known as Advaita Vedanta (this teaching
that man’s spirit and God’s Spirit are the same spirit) in these
modern times is being proclaimed in the West also. This may have,
for all we can tell, some part in preparing the way for Antichrist.
12 Further Explanatory Visions
It is important to remember that this chapter does not stand

alone or initiate a series of new visions unconnected with what has
gone before. Chapters 12,13 and 14 form a unit, an explanatory
portion that comes in between the trumpets and the bowls, and
looks back beyond the one and forward to the other of these series
of judgments.
In chapter 12 we see Satan being thrown out of heaven and his
persecution of the woman and her offspring. In chapter 13 we have
a description of the two beasts that will ravage the earth in the last
days. Here in chapter 14 we have events that follow the rise of the
beasts. John sees a series of visions that relate to the activities of
these beasts and moves forward in time until the main thread of
narrative is taken up once again with the appearance of the seven
angels in chapter 15 with the bowls of the wrath of God.
The vision of a 144,000
14:1 And I looked and there, on Mount Zion, stood a Lamb, and
with him one hundred and forty-four thousand who had his
Father’s name written on their foreheads. 2 And I heard a sound
from heaven like the sound of many waters and like the sound of
great thunder, and I heard the sound of the harpists playing on
their harps. 3 And they sang a new song before the throne and
before the four living creatures and the elders. And no man could
learn that song but the hundred and forty-four thousand who were
redeemed from earth. 4 These are the ones who were not defiled
with women, for they are virgins. These are the ones who follow
the Lamb wherever he goes. These were redeemed from among
men, the firstfruits to God and to the Lamb. 5 And in their mouth
no deceit was found, for they are without fault before the throne
of God.
To understand all the details of this vision is no easy matter.

Who are these 144,000, and where do they appear? Are they the
same group seen in chapter 7? Do they represent the whole body
of the redeemed or some special saints? Does Mount Zion mean
the earthly mount or the heavenly? These questions are easier to
ask than to answer.
Further explanatory visions 200
It may be natural to assume that they are the same 144,000

described in 7:4-8 — 12,000 from each of the tribes of Israel. As
others have suggested, it would be a bit remarkable to introduce
here a second company of 144,000 without some word of
explanation. But if they are the same group it is strange that the
definite article (the 144,000) is not used in this reference here in
v 1. (This is the rule usually followed in the Revelation, but not
always). Moreover, this group in chapter 14 appears to have
broader origins than Israel’s twelve tribes, being redeemed from
among men (v 4). For these reasons I think it unwise to insist they
must be the same. But whether the same as the 144,000 Israelites
or different altogether, this is a remarkable group that sings the
new song.
(1) They stand on Mount Zion with the Lamb of God. The
question is, which Mount Zion is meant? It may be the earthly
mount in Palestine on which part of Jerusalem is built. In that case
the picture here gives us a glimpse of the coming millennium that
will begin after the return of Jesus Christ. John in the previous
visions recorded in chapter 13 was on the earth and appears to be
there when he sees this one as well. He also records the fact that
he heard “a voice from heaven” (v 2) suggesting that he sees the
vision on earth. Still it is not impossible that the mount here is the
heavenly Mount Zion associated with the greater Jerusalem, the
city of the living God (Heb 12:22-24). Verse 3 gives this
impression. But it is not clear who is singing the new song before
the throne. It would seem to be someone other than the 144,000,
for they “learn” it.
(2) They have the Father’s name written in their foreheads (v 1).
A similar (but not exact) expression is used concerning the
144,000 Israelites in chapter 7. A more exact parallel phrase is
used of all the servants of God in 22:4. The mark these in chapter
14 receive is evidently in sharp contrast to the mark of the beast
which his worshipers will wear in their foreheads (13:16). These
partake of the nature and character of God and Christ; those of
the nature and character of Satan and Antichrist. These have the
mark of God’s ownership; those of Satan’s ownership.
(3) They are the cause of mighty rejoicings in heaven, and a new
song is composed in their honor that only they can learn (v 2,3).
It is a song of redemption (3b, 4b), and none but the redeemed
can sing it. There is joy in the presence of the angels of God over
one sinner that repents (Luke 15:10). What rejoicing then over
this great company who have turned to God from every evil and
have been kept pure through Jesus Christ!
201 Further explanatory visions
(4) They are described as virgins who were not “defiled with
women” (v 4). This cannot teach that marriage in itself is defiling,
for this would contradict the whole teaching of the Bible on this
subject. Marriage is an honorable institution (Heb 13:4), one
ordained by God Himself for the good of mankind. So this phrase
may mean that those 144,000 were unmarried people who kept
themselves from the defilement of literal fornication. However, it
seems more probable that here we have another example of the
interweaving of literal and figurative language. This is the time
when Babylon, the mother of prostitutes, is making the earth drunk
with the wine of her fornication. This fallen woman is referred to in
v 8. These 144,000 have kept themselves from this mother of false
religions and her daughters. And they have kept themselves from
spiritual adultery with the world (Jam 4:4). They are virgins in the
sense of 2 Cor 11:2 — “I have espoused you to one husband, that
I may present you as a chaste virgin to Christ”. This seems to me
the best explanation of a difficult passage.
(5) They follow the Lamb wherever He goes (v 4). This is the way
of the true sheep of Christ (John 10:27). It is their main concern on
earth and it will be their eternal occupation in glory to be always
walking in the footsteps of Jesus. Though the path on earth has led
through many a sorrow and many a trial, it eventually leads to
everlasting nearness to the Son of God, the great Shepherd of the
sheep.
(6) They are guileless and faultless. The phrase “before the
throne of God” seems to place the 144,000 in heaven, but possibly
could simply mean something like “in the eyes of God”. “In their
mouth was found no deceit” — in chapter 13 we see “the lie” in
action with Satanic deceit abounding everywhere. Later we shall
see that lying is referred to more than any other of the sins that
keep men from the city of God (21:8; 21:27; 22:15). The
144,000, whoever they may be, have kept themselves from this
soul-destroying and exceedingly prevalent sin.
(7) They are “firstfruits” to God and to the Lamb (v 4). The word
firstfruits is used in the following ways in the Scriptures.
(a) The firstfruits of a harvest were offered to the Lord (Lev
23:10,11). This portion was, in a peculiar sense, His. The rest of the
harvest was for the use of men.
(b) The whole nation of Israel was called the “firstfruits” (Jer
2:3). They were God’s special people among all the people of earth.
(c) Our Lord Jesus Christ is called the firstfruits as the first
to rise from the dead (1 Cor 15:23).
(d) The first individuals to believe the Gospel in an area are

called firstfruits (1 Cor 16:15).
(e) The whole body of believers in this age is called firstfruits
(Jam 1:18).
In each of these references the idea is that there is more to
follow. The firstfruits are an indication of the greater harvest to
come. Israel as firstfruits spoke of the future gathering of Gentiles.
The resurrection of Christ speaks of the coming resurrection of all
the saints. The firstfruits who believe the Gospel in a certain area
are but the first of many who shall later believe. And believers in
this age are firstfruits of a great harvest to come in the millennium.
Now the question is, in what sense are these 144,000 firstfruits?
If they are the same as the group in chapter 7 the question is
answered. They would be the first large group in the nation Israel
to turn to the Lord in the end time. Or, if they represent the whole
of redeemed Israel, they would be firstfruits in the sense of first
among many nations to thoroughly repent and receive Christ. If,
on the other hand, these 144,000 represent the whole Church of
this age they would be the firstfruits of the vast in-gatherings of the
thousand-year reign.
We should take note of another theory that attempts to explain
these 144,000 firstfruits. Some have taught that they are a special
group of overcomers among the general body of believers who, as
a reward for special faithfulness, are raised from the dead first and
taken away to heaven before the rest. In this view they are the
firstfruits of the coming resurrection and will be caught up before
the Great Tribulation begins, the rest of believers following as a
general harvest when the Tribulation is over. This theory is know
as the Partial Rapture theory.
Now in this passage of Scripture there is no definite word about
resurrection, and we have seen that the word firstfruits does not
always include the idea of resurrection. There is some doubt
whether these 144,000 are in heaven at all. But even assuming
that they are, we cannot say with any certainty how they came to
be there — whether they stand on Mount Zion in resurrected bodies
or as the spirits of just men made perfect (Heb 12:23).
But quite apart from this I do not believe that the Partial Rapture
theory rests on a solid Scriptural foundation. I have tried to show
elsewhere (Appendix B) that the grace and power of God will enable
all believers to overcome and so they will share in all the promises
made to overcomers. Moreover, if we examine those Scriptures
that directly refer to the Rapture of the Church we never get the
slightest hint that some believers will be raptured before others.

Never are we told that a special rapture is a special reward for
special spiritual attainments. In these Scriptures, as everywhere
in the New Testament, the Church is recognized as an indivisible
unity. There is one Body of Christ that will share with Him in
resurrection and future glory. And this is not a reward of human
effort, but a result of the indescribable grace of God.
Paul wrote, “We shall not all sleep but we shall all be changed,
in a moment, in the twinkling of an eye, at the last trumpet” (1 Cor
15:51,52. See also 1 Cor 15:23). Here is no suggestion that some
believers (even among the carnal Christians in Corinth) will be
taken and others left, but rather the plainest declaration that we
will all be changed together in the same moment, at the last
trumpet. John 14:1-3 gives the same thought. Christ has gone to
prepare a place for all of His people and will return for all of them.
We gain the same impression from 1 Thess 4:13-18. The dead in
Christ (does this not indicate all of them — children, ordinary
believers, great men of God?) will first rise and then we who are
alive (all of us, new believers, struggling and often failing saints, the
mighty in the faith) will be caught up together, one body, one
Church, to meet the Lord in the air, and so shall we ever be with
the Lord. Such, I believe, is the teaching of the Bible concerning the
Rapture of the Church.
The flying angel
14:6 And I saw another angel flying in the upper sky, and he had
the eternal gospel to preach to the inhabitants of the earth, and
to every nation and tribe and language and people, 7 and he said
with a loud voice, “Fear God, and give him glory, for the hour of
his judgment has come. Worship him who made the universe and
the earth and the sea and the springs of water.”
These verses record a remarkable sight. An angel flies in the

midst of the heavens preaching eternal good news, and every
nation, tribe, language, and people are made to understand it. Is
this angel to be taken any more literally than the woman in chapter
12, the beast in chapter 13, or the reference to Babylon that
immediately follows? It would be remarkable indeed if a literal
angel should be sent to do the work that Christ has committed to His
people to do. It would be more remarkable still if God gave to a
single angel the power and ability to reach all the peoples of earth
in their own languages in a very brief space of time. I think this
vision is symbolic and represents the widespread preaching of the

Gospel that will occur just before the age ends. “This Gospel of the
kingdom will be preached in all the world as a witness to all
nations, and then the end will come” (Matt 24:14. Remember that
the word translated “angel” may also be translated “messenger”).
The burden of that preaching will be that men should repent and
turn from idols and false christs and false prophets, and worship the
true and living God. There will evidently be conviction on the part
of God’s messengers at that time that the hour of God’s judgment
has drawn very near, and they will declare this and speak with the
urgency that this assurance will produce.
Babylon
14:8 Another angel followed and said, “Babylon has fallen, has
fallen! That great city! Because she made all nations drink of the
inflaming wine of her adultery.”
This is the first reference to Babylon in the Revelation, and she is

described as already fallen. In chapters 17 and 18 she is more fully
described and the reasons for, and method of, her downfall are
given in detail. Here she is mentioned, it seems to me, to indicate
the time of her fall. It will be after the Gospel is preached in all the
world as a witness to all peoples. It will be (judging from the visions
that follow) while the beast is being worshiped at the height of his
power, and before the coming of the Son of Man.
Warning to beast worshipers
14:9 And a third angel followed them and said in a loud voice,
“If anyone worships the beast and his image and receives his mark
in his forehead, or in his hand, 10 he himself will drink of the wine
of God’s wrath which is poured out unmixed into the cup of his
indignation, and he will be tormented with fire and sulfur in the
presence of the holy angels, and in the presence of the Lamb.
11 And the smoke of their torment rises for ever and ever. Day
and night there is no rest for those who worship the beast and his
image, and receive the mark of his name. 12 Here is the patience
of the saints, here are those who keep the commandments of God
and the faith of Jesus.”
If it be asked again how it can be that so many will worship the

beast, another reason is given above. Babylon’s wine has made
them drunk. All the nations of the earth have become stupified
through the teaching of this immoral system. They are, spiritually
speaking, doped, duped, drunken and thus an easy prey to the
beast and his false worship. This is the reason why the warnings
and promises of the Word of God affect them so little.
During that time, when there will be great and mounting pressures
to worship the beast, God will not leave men without warning. Men
will face two alternatives: refuse to submit to the beast and accept
the consequences of suffering for a little time; or submit to the
beast and accept the suffering that will go on to the end of time.
Though the dangers involved in refusal are severe they appear as
mere trifles compared to the dangers of submission.
The doctrine of the conscious suffering of the unsaved in hell
throughout the ages to come has been frequently denied in the
history of Christianity. Will not the Judge of the whole earth do
right, and can it be right to punish anyone forever? Can a God of
love and mercy ever condemn any of His creatures to suffering that
goes on to the end of time? Questions like these are raised against
this doctrine. Such questions have possibly occurred to every one
of us. But the verses before us and others of like nature stand
against such reasonings of our natural mind. Men may believe their
feelings and sentiments or the arguments of mere human reason,
if they like. But it is only wise and safe to believe the Word of God.
We do not know enough about the nature and guilt of man, or the
holiness and justice of God to be able to determine, apart from
God’s revelation in the Bible, the just punishment for man’s sin. It
is wisdom to submit our ignorance, our inadequate powers of
reason, to the revelation God has been pleased to give us in His
Word. All we know or can know in this life about the state of human
beings in future ages is revealed there. Only if it can be proven from
the Scriptures that the sufferings of the wicked will sometime cease
will it be safe for anyone to believe this.
The following things are said concerning the fate of the
worshipers of the beast.
(1) They will drink of “the wine of the wrath of God”. This is
evidently linked with the “wine of the wrath of her fornication” in
verse 8. To drink of the one involves one in the necessity of drinking
the other.
(2) They shall drink of it “without mixture”, that is, pure wrath
without any mercy or compassion whatever to relieve its effects.
(3) This wrath will cause them torment, the torment of fire and
sulfur.
(4) They will be tormented in the presence of the angels and the
Lamb. The Lamb (the symbol of the One gentle, meek, and
harmless) looks on at the torment of doomed men and does nothing
to prevent their suffering. This is a sure indication that whatever
they may suffer, they suffer it in perfect justice, and it would not be
right or lawful to relieve it in the slightest.
(5) The smoke of their torment rises for all the ages to come.
Some have argued that it is not the torment that thus continues but
merely the smoke of it, just as Sodom was utterly destroyed but
the smoke went up as the smoke of a furnace. But the next phrase
gives the unavoidable impression that the torment itself continues
on as long as the smoke of it rises up. They have “no rest day or
night”. This is in agreement with the teachings of the Lord Jesus
Christ when he was on earth (Mark 9:42-48; Luke 16:19-31; etc).
This teaching is the most fearful in the Bible. No doubt it is a
source of grief and pain to all true Christians. I personally would
feel a great relief and joy if it could be clearly proved from the
Scriptures that all the wicked would somehow escape so terrible a
fate. But we dare not deny what God has revealed.1 If God in
some future age could annihilate the wicked and thus bring their
sufferings to an end, and do it in conformity to His Word and to His
justice, He will doubtless do so. But the evidence that we can
gather from His Word now (if I understand it properly) should
teach us that we have no right to expect that such a thing will ever
happen. Moreover, it is a part of the patience of the saints and a
holy motive to faith and obedience to know that evil will not always
triumph, that perfect justice will at last be meted out whatever the
results of that judgment will be (v 12).
The voice from heaven
14:13 Then I heard a voice from heaven saying to me, “Write:
Blessed are the dead who die in the Lord from now on.” “Yes,” says
the Spirit, “that they may rest from their labours. And their works
follow them.”
1
Dr. O. Hallesby revealed my feelings on this subject when he wrote: “I admit openly
that no thought is as painful to me as the thought of eternal perdition. I am not able
to think of it very long at a time. . . .but the time is past in my life when I permit my
thoughts and feelings to decide what is truth. . . .Jesus is my authority. . . .I believe
in Jesus Christ. . . .also when He speaks of eternal perdition. No one reaches the
place of eternal suffering because God has ceased to be merciful. He does so
because he has taken an attitude toward the mercy of God in which not even a
merciful God can save him from eternal woe”.
Now, just after this warning to men not to worship the beast or
receive his mark, comes a promise of blessing to the saints who will
live and die in that terrible time. It is always true that the dead who
die in the Lord are blessed. It will be especially true in that day. This
verse (it appears to me) is given as a great encouragement
particularly for those whose lives will be threatened under the reign
of the beast. Blessed indeed are those who will stand firm against
that great persecuting power and seal their testimony with their
blood. Then they will sweetly rest from their labors (compare
v 11), and their works of faith and love follow to crown their
heavenly joys. John is specially commanded by a voice from
heaven to write these promises — it is of great importance that
God’s people come to view these matters as He does. From that
point of view to die in the Lord and for the Lord in times of
persecution, even to be a martyr during the time of tribulation
under Antichrist, is a blessed thing.
The harvest
14 And I looked and a white cloud appeared, and sitting on the
cloud was one like the Son of man. He had a golden crown on
his head and a sharp sickle in his hand. 15 And another angel
came out of the temple and called out in a loud voice to the one
who was sitting on the cloud, “Thrust in your sickle and reap, for
the time has come for you to reap, because the harvest of the earth
is ripe.” 16 And the one who was sitting on the cloud thrust his
sickle onto the earth, and the earth was reaped.
This and the picture of the gathering of the vine of the earth that
follows in verses 17-20 are obviously separate visions that signify
two distinct harvests. In the first the Son of man Himself comes to
reap the earth; in the second an angel prepares the earth for final
judgment. The second vision looks forward to the wrath of God to
be poured out under the bowls; the first, coming before the other,
apparently represents a harvest that is fully finished before the
other begins. The two harvests taken together might well be the
fulfillment of Matthew 3:12.
Many have taught that both of these harvests depict scenes of
judgment under different figures and that neither of them have
anything to do with the gathering of the saints. But it may
reasonably be asked just why two distinct visions of judgment
should be given here when one would have sufficiently conveyed
the idea. There is no question that the second of these visions
speaks of a terrible judgment on the wicked. But the first (so it

seems to me) may well represent the gathering of the wheat into
the garner. In plain words, it seems to me very possible that this
vision sets forth the Rapture of the Church.
(1) In the vision, one “like the Son of Man” comes on a cloud.
In 1:13 John uses this exact phrase to refer to Christ. It is never
used of an angel. This really should be enough to identify Him as
our Lord Jesus.
(2) In the vision the Son of man does not come to earth but
comes on a cloud in the air and performs the act of harvest from
there. At the time of the Rapture we will be “caught up with them
in the clouds to meet the Lord in the air” (1 Thess 4:17).
(3) This vision brings us up once again to the time of the end that
immediately precedes the seven bowls, and the harvest of wrath
that takes place under them. That is to say, it occurs at the
sounding of the seventh trumpet. This is in perfect harmony with
the time of the Rapture as given by the Apostle Paul (1 Cor 15:52).
(4) The vision is a picture of a harvest that comes before the
bowls are poured out. The bowls contain the fullness of the wrath
of God (15:1,7; 16:1) which the Church will never have to face. If
the Rapture takes place here at the 7th trumpet and before the
bowls are poured out, this would fulfill every promise made to the
Church about escaping the wrath of God. It is significant that the
wrath of God is not mentioned in the Revelation until the 6th seal is
opened (6:16,17) — until the Great Tribulation is over — and then
only in connection with the fear of the people of earth about a day
of wrath still to come. It is not referred to again until after the
seventh trumpet is blown (11:18). Under the seventh trumpet
come the 7 bowls. Therefore it appears that the wrath of God only
fully comes when the 7 angels pour out that which is specifically
called “the bowls of the wrath of God” (16:1). The Great
Tribulation, as far as I am able to discover in searching the
Scriptures on the subject, is never called the wrath of God.
(5) This interpretation also appears to be in harmony with the
parable of the tares and the wheat (Matt 13:24-30), and the
explanation of the Lord Jesus (13:36-43). Both wheat and tares
are to grow together until the harvest which is at the end of the age.
It could be that the gathering of the tares to be burned is that
gathering of all those on earth who reject Christ into the kingdom
of Antichrist. They are bundled together by unseen forces and with
the tremendous pressures of that day, and marked for the fire with
the seal of the beast. When all is ready at the seventh trumpet the
wheat is harvested, the tares go into the fire of God’s wrath. “The
actual burning, or judgment, is not stated to occur before the
gathering of the wheat and may, instead, occur afterward in the
field” (Gundry, Ibid., page 143).
I am not insisting that the Rapture must take place here. But the
time of this vision and its symbolism suggest to me that final
harvest of the saints. And this is the only vision in the Revelation
that does so.
(6) Some have thought the fact that an angel tells the one on the
cloud to put in his sickle and reap shows that he cannot be Christ.
Why, they say, should an angel give an order to the Lord Himself?
Jesus, speaking of His coming and of the gathering of the elect in
Mark 13:32, said, “no one knows of that day and that hour, no, not
even the angels who are in heaven, nor the Son, but only the
Father.” The angel here in Rev 14:15 comes “out of the temple” in
heaven, out from the immediate presence of God. He comes, it
seems, with instructions directly from the Father, and says, “the
hour to reap has come.” It may be that this is a symbol showing
the day and hour will be conveyed to Jesus at the end of the age.
Our Lord Himself never explained how it is that He, the Son of God,
could be unaware of the exact hour of His coming to gather His
people. We can only assume that He who knows all things if He
wishes, can choose not to know something if He wishes.
The vintage
17 Then another angel came out of the temple in heaven. He also
had a sharp sickle. 18 And another angel, who had authority over
the fire, came from the altar, and called out in a loud voice to the
one who had the sharp sickle and said, “Thrust in your sharp sickle
and gather the clusters of grapes from the earth’s vine, for its
grapes are fully ripe.” 19 And the angel thrust his sickle onto the
earth and gathered the earth’s vine and threw it into the great wine
press of the wrath of God. 20 And the wine press was trampled
outside the city and blood came out of the wine press up to the
horse bridles for the distance of a thousand six hundred furlongs.
There is no question what is meant here. Wickedness is at last

ripe for judgment. The grapes of the wild vine of earth are to be cast
into the winepress of the wrath of God. This looks forward to

the return of Christ in wrath to meet and conquer His foes at
Armageddon (16:16; 19:15ff). The center of that great maelstrom
of wrath that shall crush the ungodly will be the land of Israel in
general and Jerusalem in particular. “The winepress was trampled
outside the city and blood came out of the wine press up to the
horse bridles for the distance of a thousand six hundred furlongs.”
The city here referred to, in harmony with other prophetic
passages, is Jerusalem. The distance of a thousand six hundred
furlongs is 200 miles, the approximate length of the whole land of
Israel from Dan to Beersheba. From a study of other Scriptures
dealing with this same event it appears that this whole land and
certain bordering lands as well will be involved in that final great
conflict. See Joel 3:12-16; Isa 63:1-4; Zech 14:1-3.
13 The Bowls of Wrath
15:1 And I saw another sign in heaven, great and marvelous:

Seven angels having the seven last plagues, because with them the
wrath of God is completed. 2 And I saw something like a sea of
glass mixed with fire, and those who had gotten the victory over the
beast and over his image and over his mark and over the number
of his name, standing on the sea of glass with harps from God.
3 And they sing the song of Moses the servant of God, and the song
of the Lamb, and say, “Great and marvelous are your works, Lord
God Almighty. Just and true are your ways, King of saints. 4 Who
will not fear you, O Lord, and glorify your name? For you alone are
holy. For all nations will come and worship before you, for your
judgments have been revealed.
5 And after this I looked, and saw that the sanctuary of the
tabernacle of the Testimony in heaven was opened. 6 And out of
the sanctuary came the seven angels with the seven plagues, and
they were dressed in clean and bright linen, and with golden sashes
tied around their chests. 7 And one of the four living creatures gave
to the seven angels seven golden bowls full of the wrath of God
who lives for ever and ever. 8 And the sanctuary was filled with
smoke from the glory of God and from his power, and no man was
able to enter the sanctuary until the seven plagues of the seven
angels were finished.
John now sees another sign in heaven, great and marvelous (a

thing said of no other symbol in the Revelation, an indication of the
great significance of what follows), seven angels having the seven
last plagues. “With them the wrath of God is completed”. All that
has gone before in the judgments that have fallen on the ungodly,
indeed, all the plagues that have troubled men throughout human
history, is an expression of that anger of God that abides on men
because of their sins and sinfulness, their unbelief and
disobedience (John 3:36; Ps 90:7-11). But here we have a
completion of that wrath. Now is seen the full power of the day of
the Lord, “cruel both with wrath and fierce anger” (Isa 13:9).
But before that wrath is poured out we have a bright picture that
beams light and blessedness in the dark background that surrounds
The bowls of wrath 212
it (15:2-4). On that heavenly sea first observed in chapter 4 now

stands a group of people who have conquered the beast. Their
victory is this: they meekly went to their death rather than submit
to the Antichrist. In the eyes of men all the victory will seem to go
to the beast, but fallen and unbelieving men are ignorant of eternal
realities. For a brief time God’s people suffered, now they sing
forever. They have two songs to sing: the song of Moses, and the
song of the Lamb. One hymn will be of the precious blood of Christ
and the eternal redemption wrought by the sacrifice of the Lamb of
God on Calvary; the other will speak of the overthrow of their
enemies.
There are two songs of Moses recorded in the Old Testament --
Exodus 15:1-19 and Deuteronomy 31:30 - 32:44. Which will they
sing? The scene here is certainly similar to the background of
Exodus 15. There Israel has just escaped the wrath of Pharaoh. It
is not unlikely that the Egypt of those days is a picture of the end of
this age, and Pharaoh a type of Antichrist. When the waters of the
Red Sea closed over Pharaoh and his pursuing armies the children
of Israel stood safe on the further shore and sang of their
deliverance.
“But when they reached the opposing shore,

As morning streaked the Eastern sky,
They saw the billows hurry o’er
The flower of Pharaoh’s chivalry.
Then awful gladness filled the mind

Of Israel’s mighty ransomed throng;
And while they gazed on all behind,
Their wonder burst into a song.”
McCheyne
“I will sing to the Lord, for he has triumphed gloriously. The
horse and his rider he has thrown into the sea” (Ex 15:1). How
marvelous is Scripture! A song learned by a company of slaves
delivered long ago from Egypt, and standing in the desert of the
Sinai peninsula, becomes a song fit to be sung in heaven and
appropriate at the time period of the outpouring of the bowls of
wrath at the end of this age.
“Horse and rider he has thrown into the sea” — these words take
on added significance when one believes, as I do, that the white
horse and rider under the first seal is none other than the beast the
Antichrist. Now comes the hour for the destruction of that future
213 The bowls of wrath
Pharaoh, and his kingdom is thrown back into the sea from whence
it came (Rev 13:1). In the Exodus passage, at the conclusion
of the song, Miriam, in her character of prophetess, repeats the
substance of the song, “Sing to the Lord, for he has triumphed
gloriously; the horse and his rider he has thrown into the sea”
(15:20,21). Every passage of Scripture is weighted with meaning
and, while having in the main one principal interpretation, has
various applications.
If the song of Moses that these in Revelation sing is the one
recorded in Deuteronomy chapter 32, that, too, is exceedingly
appropriate to this context that describes the final overthrow of the
ungodly (see Deut 32:6-19,22,32,35, 41-42, etc). This song
closes with the words “rejoice, O you nations, with His people; for
he will avenge the blood of His servants, and will take vengeance
on His adversaries, and be merciful to his land and to his people.”
So they sing of personal salvation through the Lamb and of God’s
righteous judgments upon an unrighteous world. Part of their
song is recorded for us here in 15:3,4. The substance of it is the
greatness and holiness of God and His works. At last God arises to
justify His ways with men. His judgments will be manifest in the
world and the nations will at last learn what righteousness is. “All
nations will come and worship before you” (v 4). This prophecy,
as yet unfulfilled, is often repeated in the prophets (Ps 66:4; Isa
66:23; Zeph 2:11; Zech 14:16,17; etc).
Their song surely has reference to the works of God shortly to be
seen at the pouring out of the bowls. These works of wrath and
judgment are “great and marvelous”. God’s ways in this, as in all
else, are “just and true”. This is the truth that the saints see. It is
likewise the truth proclaimed by the angels — “You are righteous,
O Lord, who are and were and will be, because you have judged
like this” (16:5). Another witness to this same truth comes from
the heavenly alter — “Yes, Lord God Almighty, your judgments
are true and righteous” (16:7).
I suppose it is said three times to emphasize a truth that many
people find difficult to believe. When wars, plagues and disasters
come now on earth, men complain against God as though He were
responsible for unjust dealings against innocent mankind. But
when God pours out plagues, judgments, wrath and indignation
more fearful than anything that has yet come, both angels and
saints agree that in doing so He is great and marvelous, just, true,
and righteous altogether.
The present prevalent opinion that God is unrighteous to deal so

with men comes from an ignorance of two facts — the depravity and
guilt of man that deserve judgment, and the holiness and justice of
God that must mete out what man deserves. One thing we must
learn or lose ourselves forever in rebellion and unbelief — “As for
God, His way is perfect” (Ps 18:30).
And now the seven angels prepare for their righteous work of
judgment (v 5-8). They come from the temple, the place of the
atoning blood, of the mercy seat, of heavenly praise and worship.
Now it becomes the center of judgment as the seat of holiness.
When one of the four living creatures gives the seven bowls of wrath
to the seven angels, the temple is filled with smoke from the
awesome fire of God’s holy glory, from the splendor of His power.
And from this moment until the judgments are over no one is able
to enter the temple. No more intercessions for earth will be heard
and no more supplications for mercy. No more chance for
repentance, no more cries heard. God puts everything aside as He
arises to do His work, His strange work, and to bring about His act,
His strange act (Isa 28:21). The visions which follow and the events
they predict will indeed be strange and unusual. The day of mercy
is altogether past and we read hereafter of no one repenting or
being saved until Christ returns in glory.
Bowl 1
16:1 And I heard a loud voice out of the sanctuary saying to the
seven angels, “Go, and pour out the bowls of God’s wrath on the
earth.”
2 And the first angel went and poured out his bowl on the
ground, and harmful and painful sores came on those who had
the mark of the beast, and on those who worshiped his image.
“Bowls” is a better translation than “vials” (KJV). The word

indicates a shallow dish that can be swiftly, abruptly poured out by
one quick motion of the hand. The first outpoured bowl results in
“harmful and painful sores” on the beast worshipers. This reminds
us of the sixth plague in Egypt when boils came upon the Egyptians.
If God literally did so once, I know of no good reason to think He
should not literally do so again.
Bowl 2
16:3 And the second angel poured out his bowl on the sea, and it
became as the blood of a dead man, and every creature living in
the sea died.
The sea (possibly the Mediterranean, the sea of the beast)

becomes blood and every living thing in it dies. This is similar to the
judgment that came under the second trumpet. But there only one-
third of the sea and its life was affected. Some writers (for example,
William Hendriksen), observing the similarities of these judgments
under the bowls and the trumpets, have thought they referred to
the same time and the same judgments. However, the differences
are as great as the similarities. But when one is trying to prove a
theory one can easily see the similarities and be blind to the
differences.
The first trumpet and the first bowl are entirely different. The
second trumpet affects only one-third of the sea, the second bowl
all the sea. The third trumpet makes the waters bitter, the third
bowl makes them blood. Under the fourth trumpet sun and moon
shine less than usual, under the fourth bowl more than usual. The
fifth trumpet brings demons from the abyss, the fifth bowl only a
terrible darkness. Both the sixth trumpet and sixth bowl speak of
the Euphrates river but then the descriptions vary. The seventh
trumpet and seventh bowl are very different. Seeing all this one
can only wonder how anyone could teach that trumpets and bowls
speak of the exact same time and identical judgments.
Bowl 3
16:4 And the third angel poured out his bowl on the rivers and
springs of waters, and they became blood. 5 And I heard the angel
of the waters say, “You are righteous, O Lord, who are and were
and will be, because you have judged like this. 6 For they have
shed the blood of saints and prophets, and you have given them
blood to drink, for they deserve it.”
7 And I heard another from the altar say, “Yes, Lord God
Almighty, your judgments are true and righteous.”
Not the sea only but the sources of drinking water, the rivers and
fountains, become blood. If this is not to be understood as literally
as the similar event in Egypt long ago then I do not know how to
understand it at all. For here we have the law of retribution at work.
The blood of saints and prophets shed by the ungodly is literal
enough (v 6). So do we not have reason to think that the blood they
will be given to drink will likewise be literal? “For they deserve it”
— men receive nothing from heaven in the way of judgment that
they do not completely deserve. Of course, they receive much good
that they do not at all deserve, for which most men never think to
thank God.
Bowl 4
16:8 And the fourth angel poured out his bowl on the sun, and
power was given to it to scorch people with fire. 9 And people were
scorched with great heat, and blasphemed the name of God, who
had power over these plagues, but they did not repent and give him
glory.
Again the sun is affected, but not as under the fourth trumpet.
There the sun was darkened for a third part of the day; here the sun
blazes out with an excess of heat that scorches men with fire. In the
progress of the judgments of the Revelation God seems reluctant to
fulfill His strange act. He is not willing that any should perish but
that all should come to repentance (2 Peter 3:9). He begins His
judgments only to pause again as though waiting for the slightest
sign of repentance. He begins again, but does things by thirds as
warnings and calls men to repentance before He does them totally.
He waits to the last possible moment, until the last repentant man
on earth has been gathered in, before His wrath is poured out
without mixture. And when it is over there is a great voice (could
we say almost of relief?) out of the temple, “It is done” (v 17).
Marvelous is the mercy, the long-suffering love of God.
Verse nine reveals that men have now hardened themselves past
repentance. Although they know that it is God who has power over
these disasters, they blaspheme His name and will not repent to
give Him glory — they are like a whole race of Pharaohs who see the
hand of God in it all, but who harden their hearts in hatred against
Him.
Bowl 5
16:10 And the fifth angel poured out his bowl on the throne of the
beast. And his kingdom became full of darkness, and they gnawed
their tongues because of the pain, 11 and blasphemed the God
of heaven because of their pains and their sores, and did not repent
of their deeds.
Darkness falls on the throne and the kingdom of the beast,

darkness no doubt as sinister as the darkness that frightened Egypt
under the ninth plague, “even darkness which may be felt”.
Blasted and scorched under the fourth bowl they enter now with
their sores into a supernatural blackness and gnaw their tongues
with pain —but they will not repent. Their lives will have been spent
in rebellion and wickedness. They will have lived as though there
were no God or as if they were gods themselves. At last they will

take the beast and the dragon for their objects of worship. And
when they are punished for their blasphemy, they curse the God of
heaven for His just judgments. This is the fallen nature of human
beings; this is the end of the so-called goodness of man. Do not be
surprised at this. There is not an act of evil and blasphemy that men
have not done, and will not yet do. And we are all from the same
stock and all capable of the same deeds. It is only the grace of God
that can change a person and lift him from the pit of corruption
where the whole of mankind lives.
Bowl 6
16:12 And the sixth angel poured out his bowl upon the great river
Euphrates, and its water was dried up so that the way for the kings
of the east might be prepared. 13 And I saw three foul spirits like
frogs come out of the mouth of the dragon, out of the mouth of the
beast, and out of the mouth of the false prophet. 14 They are the
spirits of demons, performing signs, which go out to the kings of
the earth, of the whole world, to gather them to the battle of that
great day of God Almighty.
15 “Look, I come as a thief. Blessed is he who watches and keeps
his clothes so that he does not walk naked and they see his shame.”
16 And they gathered them together to a place called
Armageddon in the Hebrew language.
The events here predicted are of special interest to us here in the

East. At the time of the end God will gather all nations and bring
them into the land of Palestine for a final great battle (Joel 3:2,
9-5). Among them will appear the kings of the East. From the
boundary suggested in verse 12, the nations of the East are those
lying on the eastern side of the Euphrates river. The Euphrates
rises in the mountains of Armenia and, flowing through Turkey,
Syria and Iraq, empties into the Persian gulf. To the east are Persia,
Afghanistan, Pakistan, India, China, Japan, etc. When God dries up
the Euphrates, one difficult barrier for large, swift movements of
peoples and ground armaments from the East will disappear
(and the drying up of that river may be representative of the
removal of other such obstacles not named here in the text). The
sixth trumpet also deals with the Euphrates, and the vision there
discloses an immense and mysterious army of 200,000,000.
Whether that indicates vast Eastern hordes of humanity pouring
across the Euphrates, or some plague more supernatural, I am not
prepared to say.
It is interesting to remember that at the birth of Jesus travelers

from the East came to worship him (Matt 2:1). At His second
coming also some from the East will be drawn to Palestine, but for
a different reason altogether. Why will they come? We are not told
the reasons that may occur to them. But we are given a glimpse
behind the scenes that accounts for their behavior. Three unclean
spirits, miracle-working demons, come out of the mouths of the
three supremely evil personages of the last days —the dragon, the
beast and the false prophet. These go forth to the kings of the
whole earth to entice them to Palestine. “And the LORD said,
`Who will entice Ahab king of Israel to go up and fall at Ramoth-
Gilead? . . . .Then a spirit came and stood before the LORD, and
said, `I will entice him’. And the LORD said to him, `How?’ And
he said, `I will go and be a lying spirit in the mouth of all his
prophets’” (2 Chron 18:19-21). By some such means the kings of
all the earth will be drawn to Palestine and there they will fall in a
great slaughter, for the mouth of the Lord has spoken it. And
among them will be the kings of the East, marching together,
unified in their evil purpose. This suggests that the differences that
now divide many nations of the far East will be settled and that
either some force or some agreement will unite them.
The final gathering place of earth’s armies is said to be
Armageddon (v 16) or “Har-magedon”. In Hebrew “har” means
mountain and the total word means the mountain of Megiddo.
Megiddo appears at other times in Israel’s history. It is a large plain
in Palestine, some distance south of Nazareth, and east of mount
Carmel, and is known also as the plain of Esdraelon. Napoleon once
said that it would make an ideal battlefield for the armies of the
world. It is here that one of the events in the final story of the age
will take place.
“Look, I come as a thief” (v 15). This word coming here has
caused some to think that Christ has not yet come for His Church
when the sixth bowl is poured out. At least one commentator
suggests that the Rapture occurs at this point. This seems most
unlikely, since there is no mention of such a thing and no symbolism
or vision which suggests it. However, though we should not read so
much into this episode, it is interesting to compare the four other
Scriptures that predict the coming of the Lord as a thief. They are
Luke 12:39,40, addressed to the disciples, 1 Thess 5:2-4 and
2 Peter 3:10, which refer to the Day of the Lord, and Rev 3:3, given
as a warning to the dead church at Sardis. He will come as a thief
on those who are in a state of spiritual darkness. But the believer
is in the light and, as he waits in expectation, His coming will not
take him unaware.
The battle of Armageddon is called “the battle of that great day

of God Almighty” (vs 14,16). It is the Day of the Lord and it is at
that time that Christ comes as a thief to overthrow His enemies. So
when this figure is used in the above Scriptures, it would not seem
to refer to a secret rapture of the Church.
Bowl 7
16:17 And the seventh angel poured out his bowl into the air, and
a loud voice came out of the sanctuary in heaven, from the throne,
saying, “It is done.” 18 And there were voices, and thunders, and
lightning flashes, and an earthquake. An earthquake so mighty
and so great had not occurred since men were on the earth.
19 And the great city was split into three parts, and the cities of the
nations fell, and great Babylon was remembered before God, to
give to her the cup of the wine of the fierceness of his wrath. 20 And
every island fled away, and the mountains were not found. 21 And
a great hail out of heaven fell on men, each stone weighing about
fifty kilograms. And men blasphemed God because of the plague
of the hail, because its plague was exceedingly great.
The great city (Jerusalem? or Rome?) will split into three parts,
and Babylon at last will come up before God to receive the wine of
the fierceness of His wrath. When God rises to shake terribly the
earth, “The earth is violently broken up, the earth is splintered, the
earth is shaken violently. The earth will reel to and fro like a
drunkard, and will sway like a cottage” (Isa 24:18-20). And men,
those who remain in the midst of these devastations, defiant to the
last, for the third time blaspheme God because of His judgments.
So “it is done.”
14 Mystery Babylon
17:1 And one of the seven angels who had the seven bowls came
and talked with me. He said to me, “Come here. I will show you
the judgment of the great prostitute who sits on many waters,
2 with whom the kings of the earth have committed adultery. And
the inhabitants of the earth have been made drunk with the wine
of her adultery.”
3 So he carried me away in the Spirit into the wilderness, and
I saw a woman sitting on a scarlet beast that was full of
blasphemous names and had seven heads and ten horns. 4 And
the woman was dressed in purple and scarlet and adorned with
gold, precious stones and pearls, and had a golden cup in her
hand full of abominations and the filthiness of her adultery. 5 And
on her forehead a name was written:
MYSTERY, BABYLON THE GREAT
THE MOTHER OF PROSTITUTES
AND ABOMINATIONS OF THE EARTH
17:6 And I saw the woman, drunk with the blood of the saints and
with the blood of the martyrs of Jesus. And when I saw her, I was
amazed, greatly amazed.
We come now to two of the most significant chapters in the

Revelation and to a vision that filled John with amazement. Here
we see the judgment of the great prostitute which sits upon many
waters. It is of the utmost importance that we identify her and keep
ourselves altogether from “the wine of her adultery”.
The symbol of a woman is used in other passages of Scripture to
designate a religious body. The nation Israel was known as the wife
of Jehovah (Isa 54:5,6; Jer 3:1,14,20). The Church is the bride
of Christ (Eph 5:23-33). In the Revelation we have women used
symbolically at times. There is Jezebel, who corrupted the Church
at Thyatira (2:20). There is the woman clothed with the sun (12:1).
There is the Lamb’s wife (19:7,8). And there is Babylon, the great
harlot. There is no question that in the first three cases the symbol
of a woman is used with religious significance. Is there good reason
221 Mystery Babylon
to doubt that the case with Babylon is the same? Babylon is a city
(17:18), but a city may be compared to a woman as representing
the land, the people, the religious characteristics of a nation.
Jerusalem is one example of this (Lam 1:1, 7, etc; Gal 4:25,26).
Another example is found in chapter 21:9,10. An angel tells John
that he will show him “the bride the Lamb’s wife”. But what he
actually shows him is the great city, the holy Jerusalem, the
dwelling place of the redeemed. What is this but to say that a city
reflects the character of its inhabitants and can be used as a symbol
to represent something far more than buildings and towers and
streets?
I do not hesitate to say in the light of this that the woman Babylon
is a city that represents a vast religious system. We will see in due
course that she represents a system of commerce as well
(a prostitute is the fitting symbol for this also — see the description
of Tyre in Isaiah 23:14-17). But first we will consider only the
religious aspect of Babylon.
Jerusalem, a city that represented the religious life of the Jewish
nation, became a prostitute (see Isa 1:21). Babylon is “the great
prostitute”, and “the mother of prostitutes and abominations of the
earth” (vs 1 and 5). In other Scriptures the symbol of a prostitute
is used to indicate a people who have forsaken the true God. The
nation Israel is the outstanding example of this. Of her it is said, “It
happened through her thoughtless prostitution, that she defiled the
land, and committed adultery with stones and wood”. The Lord
said to her, “Surely as a wife treacherously departs from her
husband, so have you dealt treacherously with me, O house of
Israel, says the Lord”. Read carefully Jeremiah chapter 3. This was
the final condition of apostate Israel at the time of the Babylonian
captivity. Is it then an impossible thing that Christendom will follow
her path with the same result? If it happened once can it not
happen again?
It has happened again, and will go on fully developing until the
end. For the woman Babylon, in one aspect, is an apostate,
degraded, defiled, desperately wicked system of religion that will
be judged and destroyed at the end of this age. I believe she
represents the false bride, the final form of apostate Christianity.1
1
She is the antichurch, as the beast is the Antichrist, and Satan the Antigod. And
as Satan has worked his evil from the beginning of man’s history, and as the beast
has his roots far in the past, so the woman began her adulterous behaviior many
centuries before Christ — as we shall see.
Mystery Babylon 222
William Hendriksen rejects the interpretation that Babylon

represents the false church, but he does so on very poor grounds.
The principal reason he gives is that Babylon is the prostitute, not
the adulteress — is not as a wife who commits adultery but as a
whorish, unmarried woman. Truly what he takes to be an argument
against this interpretation is a strong one for it. He seems to ignore
the fact seen above that Israel, although married to Jehovah, is
called not merely an adulteress but also a prostitute. And the truth
her history illustrates is this: apostasy from God is like whoredom
and prostitution, selling oneself to do evil. In one chapter
(Jeremiah 3) she is called a prostitute four times. In another
chapter (Ezekiel 16) the word prostitute is used in relation to Israel
a total of seventeen times, and the words fornication and adultery
four more!2 Ezekiel 23 surpasses even this, using the words
twenty-five times!
In any case, in giving the great characters for good and evil that
will exist in the end time, it is most unlikely that the Lord would pass
over in silence the final apostate Church. In the Revelation we see
His judgments falling on all the wickedness of earth, and shall the
pinnacle of wickedness — apostate Christendom — be ignored? Will
the fall of “Jezebel” go unrecorded? The truth is that if the false
church does not appear as this harlot woman it does not appear at
all. But it is hardly conceivable that it would be left out of the record
of judgment. We should note, too, that immediately after the
description of her destruction the true bride is first mentioned
(19:7,8) — as though God were saying, “You have seen the false
bride and her destruction. Now I will show you the true”.
Let us observe very carefully the facts we are given concerning
Babylon the great prostitute.
(1) She sits upon many waters (v 1). These waters, we are told
in v 15, are “peoples and multitudes and nations and languages”.
She is a woman who extends her power over large portions of the
globe.
(2) She sits upon a scarlet colored beast having seven heads and
ten horns (v 3). This beast, as we saw in chapter 13, is the Roman
empire in its final form that will rule the world sometime in the
2
Wordsworth in his Lectures on the Apocalypse wrote: “The original word, you will
remember, which is used for harlot by St. John in the Apocalypse is porne. And you
will find that this word (porne) is emplohyed in the Septuagint Version of the Prophets
of the Old Testament at least fifty times to describe the spiritual fornication of the
Churches of Israel and Judah.”
223 Mystery Babylon
future. The woman will eventually be destroyed by this beast

(v 16), but first, she is seen riding it. She is where it is, and at first
may be supported by that anti-God system of government and
perhaps has a measure of control over it. This false system of
Christianity will probably play a large part in the political struggles
of the last days.
(3) The seven heads of the beast on which the woman sits are
seven hills (v 9). This points to Rome, the city built on seven hills.3
In case anyone still remains in doubt about the symbol, an even
plainer word is given in v 18, “The woman. . . .is that great city
which is reigning over the kings of the earth”. When John heard
this explanation there was only one city that was reigning over the
kings of the earth, and that city was Rome. Therefore, it is
reasonable to think that false and treacherous Christendom will
have its capital in the city of Rome at the time of its destruction.
(4) The woman is gorgeously arrayed (v 4). She tries to hide her
shame, her lewdness, by colors of royalty, by gold and rare jewels.
This woman, being a prostitute, sells herself to the highest bidder
and this is the wealth she gains, temporal riches and power. The
wealth, the pomp, the splendor, and the colors worn by this woman,
as so much else in this chapter, linked as all this is with the city of
Rome, reminds us of the Roman Catholic church and no other
religious body on earth. The material wealth, the treasures of art,
the splendid architecture of Rome are famous. The best guesses of
bankers about the Vatican’s wealth put it at many billions of dollars.
The Vatican has big investments in banking, insurance, chemicals,
steel, construction, and real estate. Concerning the colors purple
and scarlet it is well known that these are the colors worn by the
cardinals of the Roman church. A cardinal is also, next to the Pope,
the most privileged and the most powerful cleric in the Roman
Catholic church. As one of the most spectacular dressers of
Christendom, he has to spend several thousand dollars for his
cassocks and skull caps of scarlet and purple, his white lace
rochets, silk sashes, and the splendid cappa magna — a 15 feet
long scarlet train worn on solemn liturgical occasions. We are told
that the woman is dressed in purple and scarlet for purposes of
identification. It is one of the marks that enable us to recognize her.
And the Roman Church wears the mark. Let it be understood by all
3
The Church fathers Papias, Irenaeus, Tertullian, Jerome, Victorinus and others
believed that Babylon meant Rome. Wordsworth wrote: “On the Imperial Medals of
that age, which are still preserved, we see Rome figured as a woman on seven hills,
precisely as she is represented in the Apocalypse.”
Mystery Babylon 224
who read this that the author of this commentary feels no enmity
toward any individual Roman Catholic. However, I am opposed to
the perversion of Christ’s gospel, the false doctrine and the
unscriptural practices of that Church, and feel it a Christian duty to
warn others about these matters.
(5) She has a golden cup in her hand full of abominations and the
filthiness of her adultery (v 4). In it is the wine she causes the
nations to drink that they might be drunken. It results in moral,
spiritual and even physical degradation and filthiness. Her
doctrine, her delights have their source in sin and lead to sin. Her
desire is intimate union with the world. She has forgotten the
severe word of James: “You adulterers and adulteresses, do you
not know that the friendship of the world is enmity with God?
Therefore whoever wants to be a friend of the world is the enemy
of God” (4:4).
(6) She is a mystery, but her character is written on her
forehead. That is, she is a mystery that men would not discover the
meaning of apart from God’s revelation. Yet her nature is
conspicuously marked when our eyes are opened to see it.
(7) Her mystery name is Babylon the Great. She is not the city
of Babylon. She is Rome. But her character is the character of
Babylon. To understand her we must understand Babylon.
The name Babylon is used over 250 times in the Bible, more than
the name of any other city with the solitary exception of Jerusalem.
The name appears 37 times in two chapters of Jeremiah (50 and
51). The discoveries of archaeology and the records of history also
give us considerable information about this extremely important
city.
(a) Babylon was first known as Babel and was built in
defiance of God’s word to mankind (Gen 9:1,7 with 11:1-4). Its
founder was Nimrod, the mighty hunter — a hunter for the souls of
men, according to the Jewish rabbis.
(b) Its foundation was laid in pride: “Let us make a name for
ourselves” (Gen 11:4). Many centuries later the mighty city of
Babylon was still a source of proud boasting: “Is not this great
Babylon, that I have built for a royal residence by the might of my
power, and for the honor of my majesty?” (Dan 4:30).
(c) It was guilty of blasphemous religious pretensions. They
did not imagine that their material tower could be built to the stars,
to God’s heaven wherever it may be. Their city and their tower were
225 Mystery Babylon
erected, high and mighty, as a symbol of their power and

determination to oppose the true God, indeed to replace Him in the
earth. The name they chose, Bab-el, means “Gate of God”. But God
had an altogether different view of their city. He confounded their
language and the city became Babel, meaning confusion. In Babel
there early developed a system of religion in opposition to the Word
of God as handed down from Noah to succeeding generations. This
religion was a corruption of God’s revelation, a mingling of truth and
error twisted into deadly substitute for the truth.
This false religion had certain well marked characteristics. It
began to exalt human beings in the place of God. The first to be
deified were Nimrod, Semiramis his wife, and Tammuz the son.
Gradually the chief object of worship became, not Nimrod, but the
mother with the child in her arms, the mother being rather the more
important object of worship. This female goddess became known
as “the queen of heaven” and was worshiped as such by the Jews of
Jeremiah’s day (Jer 44:17-19). Tammuz, the son, was put forward
as the offspring of the woman who was to bruise the serpent’s
head. He was worshiped by women of Israel in Ezekiel’s day
(Ezek 8:14). This worship of the mother and child or sometimes the
mother alone, became wedded to the most debasing forms of
idolatry and rapidly spread through all the nations of earth.
Phoenicia had its Ashtoreth and Tammuz (Ashtoreth was also
worshiped by Israel at different periods in her history). Egypt had
Isis and Horus. Greece worshiped Aphrodite and Eros. Rome called
the pair Venus and Cupid. The names changed from place to place
and from time to time. The Babylonian system remained the same.
Everywhere the “virgin” goddess, the mother of all, the mother of
the gods, was a favorite. There is reason to think that the idolatry
of Greece, of Rome, of India had its original source in Babylon. God
said through Jeremiah that Babylon “is the land of carved images,
and they are mad about their idols” (Jer 50:38). “Babylon has
been a golden cup in the Lord’s hand that made all the earth
drunken; the nations have drunk of her wine, therefore the nations
are mad” (Jer 51:7).
Gradually in Babylon there evolved a vast religious system with
mysteries of the faith, and a priesthood and a high priest as keepers
of the mysteries. The priests professed to have the keys of heaven.
They heard the confessions of the people and interceded for them.
They introduced the confessional, the doctrine of regeneration of
the soul by the sprinkling of holy water, justification by good deeds,
festivals that took place at Easter and Christmas, the consecration
of monks and nuns to their gods, something similar to the sacrifice
Mystery Babylon 226
of the mass, the fiction of purgatory, prayers for the dead and other
doctrines familiar to those who know Romanism.4 These teachings
of the Roman Catholic Church do not come from the Bible. At the
decline of Babylon, the high priest of this system, the Pontifex
Maximus, as previously noted (in comments on the letter to
Pergamos), migrated to Pergamos and later to Rome. In course of
time that title was taken by the emperors of Rome. When the
Emperor Constantine adopted Christianity as his religion, it
became the religion of the empire and the Pontifex Maximus
became the patron of the Church. The title eventually passed to the
Bishop of Rome and then on to the popes of the Roman Catholic
Church. Thus Rome, first pagan, then papal, became Babylon.5
It might profitably be inquired how such a system managed to
take such firm root throughout the world. There are three reasons
for this. It was a system that pleased Satan well for he is always
happy to counterfeit the truth of God and to erect false objects of
worship. It was a system that pleased the religious hierarchy well
for it gave them wealth, a reputation for wisdom, and power over
the masses of fallen humanity. And it was a system that pleased
humanity well, for people have always wanted a religion that would
permit them to follow their fallen natures, ignore the truth of God’s
Word, and still think they have a hope of forgiveness on earth and
a heaven beyond.
(8) Let us return to the harlot woman of chapter 17. She is
described as the mother of prostitutes and abominations of the
earth (v 5). All perversions of the truth, all unfaithfulness to God,
all abominable idols, all things hateful and detestable in religion, all
false cults and apostate denominations, particularly all that has
stained Christendom with blood and every other sort of crime, are
laid to the account of this woman. (Rome prides herself on being
the “Holy Mother Church”. Indeed she is a mother, but look at her
offspring). For Babylon was the original mother of all these things
and now they are all charged to that city that has fully imbibed the
spirit of Babylon.
4
A Hislop, The Two Babylons
5
Rome does not deny this connection with paganism. Cardinal Newman in his
book The Development of the Christian Religion admitted this connection. He wrote
“Temples, incense, oil lamps, votive offerings, holy water, holy days and seasons
of devotion, processions, blessings of fields, sacerdotal vestments, the tonsure (of
priests, monks, and nuns), images, etc. are all of pagan origin.” He might have
added other things, including some doctrines of the Roman Church.
227 Mystery Babylon
(9) The woman is a great persecuting power, a murderess, who

drinks the blood of her enemies like a cannibal (v 6). “And in her
was found the blood of prophets and of saints and of all who had
been killed on the earth” (18:24). Will it be asked, How can the last
apostate system be guilty of all the blood of all the saints of all the
ages? The answer is that by drinking in the whorish spirit of
Babylon, the source of all this evil, it has not only piled high its own
sin but has inherited the guilt of the past as well. (An illustration of
this principle is found in Matthew 23:34-36. Study it carefully). It
has been truthfully written of Rome, “Has, then, the Church of
Rome stained herself with the blood of Christians? Alas! Has she
not erected the prisons, and prepared the rack, and lighted the fires
of what she calls `the Holy Office of the Inquisition’ in Italy, Spain,
America and India? Does she not at this day laud one of her
canonized Popes, Pius the Fifth, in her Breviary as an inflexible
Inquisitor? Has she not engraven the massacre of St
Bartholomew’s Day on her own coins, and represented it as a work
done by an angel from heaven? Did not her Pontiff go publicly to
church to return thanks to God for that savage and treacherous
deed?” (Bishop Wordsworth, Lectures on the Apocalypse, p 388).
For centuries the Roman Church was the great persecutor of the
saints. She is guilty of inhuman tortures and murders times without
number (read Foxe’s Book of Martyrs). Someone has estimated the
total number of those put to death by this Church as 50,000,000 (5
crores). Let this be remembered by all those who even think of
union with Rome. To join with Rome is to become partaker of her
sins and of her coming judgment.
(10) The great prostitute of our chapter is one woman. Does this
not suggest one vast apostate system at the time of the end and
not various and separate apostate groups, such as one Roman
Catholic, one Protestant, and one Eastern Orthodox, etc? For my
part, I believe it is possible, even likely, that she represents the
apostasy of the whole of Christendom and the union, or at least the
cooperation, of the Protestant and Orthodox churches with Rome.
In any case I cannot imagine that all God’s wrath will fall on Rome
alone, and apostate Protestantism will go free. We have seen when
studying the letter to the Laodiceans that a general apostasy is to
be expected in the last days. What is this to say but that the bulk
of the professing church will become whorish. This is what apostasy
is. Apostate Protestant denominations thus become the daughters
of the harlot mother Rome. It will be no surprising thing if mother
and daughters are reunited sometime in the future, if blind and
giddy Protestantism, drunk on the wine of the harlot’s fornication,
lurches and staggers toward her, and at last collapses in her arms.
Mystery Babylon 228
Are you, as John was, filled with amazement that such a thing
should ever be so? Many are the pressures of our day to create one
great worldwide church under Rome’s banner. And according to
many prophecies a general apostasy will come.
So this is the end of Christianity (not the true church, Christ’s
bride, but Christendom). We look at Pentecost, a new wine of joy,
and a bride in a new radiancy of love. Then we look through the
centuries and behold a painted prostitute, false and cruel, drinking
the blood of Christ’s dear saints, and dispensing the wine of her
adultery. And we, too, might well be amazed. And we may do more
than express amazement — “By the waters of Babylon, there we sat
down; yes, we wept, when we remembered Zion” (Ps 137:1).
Take up a lamentation for Babylon, though she has a harlot’s
forehead and refuses to be ashamed. Even yet if she would turn to
God and take with her words as the remnant of adulterous Israel will
eventually do — “We lie down in our shame, and our confusion
covers us, for we have sinned against the Lord our God, we and our
fathers, from our youth even to this day, and have not obeyed the
voice of the Lord our God” (Jer 3:25). But, alas, she will not do
so and her judgment is already written and hastens to be fulfilled.
“And the angel said to me, why were you amazed? I will tell you
the mystery of the woman, and of the beast that carries her, that has
the seven heads and ten horns” (v 7). What now follows in the rest
of the chapter is an explanation of these mysteries which so
perplexed John. We have seen those verses (9 and 18) which
identify this woman with Rome. So let us turn our attention once
more to another mystery.
The mystery of the beast
17:7 And the angel said to me, “Why were you amazed? I will
tell you the mystery of the woman, and of the beast that carries her,
that has the seven heads and ten horns. 8 The beast that you saw
was, and is not, and will come up out of the Abyss and go to
destruction. And the inhabitants of the earth whose names were
not written in the book of life from the beginning of the world will
be amazed when they see the beast that was, and is not, and yet
is.
9 “Here a mind that has wisdom is needed. The seven heads
are seven hills on which the woman sits. 10 There are also seven
229 Mystery Babylon
kings: Five have fallen, one is, and the other has not yet come; and
when he comes, he must remain for a short time. 11 And the beast
that was, and is not, he is the eighth king, and is one of the seven,
and goes to destruction.
The woman Babylon is anti-God religion that began in man’s first

great city and culminates in the final apostasy of the Christianity
with its headquarters at Rome. Similarly, the beast is anti-God
Gentile world power that also began in Babylon, the first great world
empire, and culminates in the final form of world government ruled
by Antichrist with its headquarters in Rome (or at the very least
somewhere in the former Roman Empire very closely associated
with Rome).
The angel now explains the symbols John has seen in the vision
of verses 1-6 — “I will tell you the mystery.” So in what follows we
are to look not for further symbolic language, but for literal
explanations of symbols. If further symbols were given to explain
previous ones the explanation would be no true explanation at all,
but mysteries multiplied. It also seems perfectly clear that the
explanation is given from the standpoint of John’s day, not ours. In
verses 8 through 11 we have several literal facts given concerning
the seven heads of the beast. It is our part simply to believe and
accept God’s own interpretation of these symbols. If we will not, we
cannot expect to understand what is here. Some writers tell us that
the whole book is symbolic and so cannot at all be taken literally.
But we have more than symbols in the Revelation. Here and there
we have literal explanations of symbols, and these must not be
taken symbolically. Such is the case here. Study these verses
carefully.
(1) The beast existed before John’s day. He “was” said the angel
in explanation (v 8).
(2) He did not exist at the time John saw the vision. He “is not”,
the angel informed John (v 8).
(3) At some future time he will return to a period of existence on
earth. He “will come up out of the Abyss” (v 8). This future
appearance is evidently so miraculous that the whole world is
amazed when they see the beast “that was, and is not and yet is”
(or “will come”. If he “yet is” he is only in the spirit world, in the
Abyss, and not present in the body on earth in John’s day).
(4) Five of the seven heads of the beast had already fallen by
John’s day (v 10).
Mystery Babylon 230
(5) One of these heads was in existence at that time: “One is”
(v 10).
(6) One was still to come and would continue only for a short
time (v 10).
(7) The beast will be one of these seven kings, yet will succeed
them all as an eighth king (v 11).
Observe carefully two seemingly conflicting statements. Twice
in verse 8 and once in verse 11 we are told plainly that the beast
“is not”. But in verse 10 we are told just as plainly that of its seven
heads “one is”. The beast himself was not present on earth in John’s
day, but one of his heads was. How can a head exist without a
body? How can a head of the beast be, if the beast itself “is not”?
I believe the language here will continue to confuse us until we see
one simple fact: sometimes the word “beast” refers to the whole
empire with its roots in the past and its final form in the future, and
sometimes the word “beast” refers to the individual emperor who
will rule the world in the last days of that empire. As an individual
he “was,” remained no longer on earth in John’s day, but will ascend
out of the Abyss at some future day. The Abyss in the New
Testament is always connected with the unseen realm of spirits. It
is impossible to say of the Roman Empire that it was before John’s
day but was not then in existence. The exact opposite is true. In
the form in which it will finally appear it had never existed before
John’s day. We are told this clearly in verse 12. But in the gradual
development of the body and heads in a sense it was in existence
then as the mighty empire of Rome. Likewise it is impossible that
a pope or a succession of popes can be the beast for it certainly
cannot be said of them in relation to John’s day that he “was, and
is not, and will come up out of the Abyss”. There were no popes
before John’s day and not for a good many years afterwards. So
the beast is seen here in v 8, as in chapter 13, as the individual
Antichrist who is to come.
The seven heads
The seven heads (understood as an empire) are seven hills and
seven kings. The seven hills, most are agreed, are the seven hills
of Rome. 6 There is, however, more dispute concerning the identify
6
“The city intended is undoubtedly Rome on the following evidence: as many as a
dozen of the old Latin (Roman) authors speak of Rome as the city on seven hills;
Roman coins (still preserved) bear the imprint of Rome as built on seven hills;
Victorinus, the first commentator on Revelation, in his notes on the present verse,
says, ‘that is, the city of Rome’” (J. B. Smith)
231 Mystery Babylon
of the seven kings. Three completely different explanations are

offered by the commentators.
(1) Some teach that these seven kings are seven kingdoms.
According to this view there will be a total of seven great empires
that will have ruled the civilized world at the time of the end. Five
had fallen in John’s day: Egypt, Assyria, Babylon, Medo-Persia and
Macedonia-Greece. One then existed — Rome. One was yet to
come: Rome under Christian emperors or under the popes
(depending on the point of view). In this view the beast is either the
papacy or the future kingdom of Antichrist (again depending on the
commentator). There is so much against this interpretation that we
can say that it is extremely unlikely.
(a) John is told by the angel (in a literal, straightforward
explanation of symbolic language) that the heads are kings, not
kingdoms.
(b) In the prophecies of Daniel not seven world empires but
four only are revealed. They each appear, as we saw when studying
chapter 13, as four beasts — the lion, the bear, the leopard ,and the
strange fourth beast with ten horns. That only these four empires
figure in the formation of the beast of Revelation is seen from its
description in 13:1,2.
(c) It is also clear from the above that the appropriate
symbol for a kingdom is not a head but a beast.
(d) Moreover, these seven kings are somehow intimately
connected with the seven hills of Rome.
(e) If the above explanation be adopted, how can it be
harmonized with what is said of the beast in verse 8 — that he was,
and is not, and will come?
(f) And how could this seventh king be said to continue but
“a short time”? (v 10).
(g) Also how could a kingdom ascend out of the Abyss?
(2) Another explanation sometimes given is that these seven

heads are seven forms of government that ruled Rome at one time
or another. Five had fallen: kings, consuls, dictators, decemvirs,
and military tribunes. One then existed: emperors. One was to
come: revived Roman power at the time of the end that would
result in the rise of the last world dictator. This explanation (while
having certain advantages over the other) is still not without
weaknesses.
Mystery Babylon 232
(a) It is open to the same objection as the above in that it

takes a literal explanation and treats it as symbolic. The heads are
said to be kings, not political systems.
(b) It makes heads to be symbols of various systems of
government within one empire. And how can this be proved from
the Scriptures?
(c) It would be difficult to see how a form of government
could “come up out of the Abyss” as the beast is said to do.
(3) The third explanation also has its difficulties, but to me it is

the most satisfactory one. It interprets these seven kings as seven
individual rulers of the Roman Empire. Certainly in the language of
the Bible a head indicates an individual ruler rather than a kingdom
or political system. Five had fallen. This may mean deposed by
violence. It is true that more than five emperors had ruled Rome
before John’s day, but only five had fallen suddenly, violently either
by murder or suicide. They were Julius Caesar, Tiberius, Caligula,
Claudius and Nero. The one then ruling was Domitian who was later
assassinated.7 The one to come will be the future head of the
revived empire who will also fall — “of his heads I saw as if it had
received a fatal wound” — 13:3), and whose place will be taken by
Antichrist. The centuries between Domitian and the coming
Emperor are passed over as having no direct bearing on the
prophetic purpose of the Revelation. Once the background of the
beast is sketched (to give us needed information), the thought
leaps forward to the time of the end.
If this is the true interpretation, the spirit of one of these
emperors, ascending out of the Abyss, will enter the dead body of
that future seventh head. He will revive and again ascend the
throne. It is not improbable that this is the way the word
concerning Antichrist will be fulfilled, “the beast that was, and is
not, he is the eighth king, and is one of the seven, and goes to
destruction” (v11). Perhaps this is the best explanation of a difficult
passage.
7
Of the six other Caesars who ruled before Domitian three of them died natural
deaths (Augustus, Vespasian and Titus); three others (Galba, Otho, Vitellius) died
violently but they were so insignificant and reigned so briefly that they are not counted
among the seven heads.
233 Mystery Babylon
The ten horns
17:12 “And the ten horns that you saw are ten kings who have
as yet received no kingdom, but will receive authority as kings with
the beast for one hour.
13 They will have one intention and will give their power and
authority to the beast. 14 They will make war against the Lamb,
and the Lamb will overcome them, for he is Lord of lords and King
of kings, and those who are with him are called and chosen and
faithful.”
15 And he said to me, “The waters that you saw, where the
prostitute sits, are peoples and multitudes and nations and
languages. 16 And the ten horns that you saw on the beast, these
will hate the prostitute and will make her desolate and naked, eat
her flesh, and burn her with fire. 17 For God has put it into their
hearts to execute his will, to agree together and give their kingdom
to the beast until God’s words are fulfilled.
18 “And the woman that you saw is that great city which is
reigning over the kings of the earth.”
Concerning the ten horns also, we have the authoritative word of

the angel of God. Verses 12-17 record the following facts
concerning them:
(1) They are ten kings who, of course, are the heads of
government of ten separate countries within the area where
Antichrist will arise.
(2) They had received no kingdom in John’s day.
(3) When they do appear their reign will be very brief — “one
hour”.
(4) They voluntarily unite to give their kingdoms to the beast.
This is further evidence that the beast is spoken of here as an
individual. He is a king like themselves. This is confirmed by the
language of Dan 7:8. Antichrist will be a little horn that arises from
the midst of the ten. Thus Antichrist is both a horn and a head —
further indication that the heads, like the horns, are individual
kings.
(5) They will make war with the Lamb but will be overcome by
Him. This could mean two things. It could mean that they will
Mystery Babylon 234
determine to blot out the truth of Christ from the earth. They will
try to destroy all mention or reminder of the Lamb of God. And it
could refer to the battle of Armageddon when the beast and the
kings of the earth and their armies gather themselves together to
make war against Christ returning from heaven with His armies. In
either case their “hour” with the beast will be the closing days of the
age.
(6) They will hate the great prostitute and destroy her (v 16).
They will not be able to tolerate Christianity even in its false forms
and so, as part of their plan to destroy any surviving remnant of
Christ’s religion, they will fall on the apostate church and devastate
her. “These will hate the prostitute.” I can imagine that they will
hate her greediness, her falseness; hate her desire for political
power; hate her for trying to ride upon them, to control them; hate
her as a rival and as an enemy. They will make her “desolate and
naked”. They will strip from her the finery, the art, take away the
gold and precious stones and pearls, and leave her in shame and
nakedness. They will “eat her flesh”. That is, utterly destroy her
and enrich themselves at her expense. They will “burn her with
fire”. Alas for this fiery judgment! The churches go down in flames.
The great cathedrals, St Peter’s, and St Paul’s outside the city gates
of Rome, and St John Lateran, and marvels of architecture and
beauty all over Europe and beyond Europe will go. Stained glass
windows, Gothic towers, marble altars, carpets and pews all will
become ashes and rubble. So will God’s fury fall on this woman,
this imperious, whorish woman. And He will bring up this company
against her, and they will stone her with stones and thrust her
through with their swords so that all might know that the penalty of
adultery and the reward of whoredoms is death and desolation
(Compare Ezek 16:39-41; 23:46-49).
(7) They will be instruments in the hand of God to fulfill His will
in the earth (v 17). The world even in that darkest of hours will be
under the sovereign control of the Almighty and He will fulfill His
revealed purposes of judgment. Notice the phrase, “until God’s
words are fulfilled”. Not merely the “Word of God” in a general
sense but the very “words” must be fulfilled. If the ten kings should
not unite to give their kingdoms to the beast whole chapters in the
Revelation, whole chapters in the books of the prophets would fall
to the ground.
“And the woman that you saw is that great city which is reigning
over the kings of the earth”. This was given in explanation to John
to identify the woman. If it did not mean Rome to him it could mean
nothing at all. The explanation given to him is also given to us, and
we have no right to try to interpret it in some other way.
235 Mystery Babylon
In the last days, all roads seem to lead to Rome. The woman has
her home there, and the beast as an empire is intimately
connected with that city, being the last form of that secular power
and carrying the woman on its back. The Antichrist arises
somewhere within its dominions and captures control of the empire
and eventually destroys the woman out of it. He is the coming
ruler of the Roman Empire which destroyed Jerusalem centuries
ago in A.D. 70 (Dan 9:26). And the ten kings also who will arise
within the framework of the Empire are linked with Rome through
the beast.
The fall of commercial Babylon (chapter 18)
Three of the greatest forces molding society are political sytems,
religion and commerce. We have already seen something of the
last powerful political system that will rise on earth. And we have
observed the final condition of apostate religion. A fuller picture of
society as it will be just before the return of Christ must include
something of the commercial aspect. That is what we have before
us in the present chapter. Here the woman Babylon is seen to be
not only the great center of religion in the last days but of commerce
as well.
Some writers have taught that the Babylon of this chapter is
different from the Babylon of the preceding chapter and refers to a
city still to be rebuilt on the site of ancient Babylon on the banks of
the Euphrates river. Others believe that both chapters describe the
same rebuilt Babylon. Space does not allow a full discussion here
of the arguments advanced for this view. I can only say that I
believe, with the majority of writers I have consulted on the
subject, that there is only one Babylon described here and that one
is Rome. We have seen that the woman of chapter 17 is Rome.
Compare 18:3 with 17:2; 18:12 with 17:4; 18:24 with 17:6;
18:8,16 with 17:16. 19:2 likewise shows that one mystery Babylon
is under review in both chapters, for Babylon fallen in chapter 18
is there called “the great prostitute” of chapter 17.
Let us now examine more in detail the fall of what I understand
to be the great commercial center of the empire of the beast.
The angelic messenger
18:1 After these things I saw another angel come down from
heaven. He had great authority and the earth was lit up with his
brightness. 2 And he cried out loudly in a strong voice and said,
“Babylon the great has fallen, has fallen, and has become the
home of demons, a stronghold for every foul spirit and for
Mystery Babylon 236
every unclean and hateful bird. 3 For all nations have drunk of the
inflaming wine of her adultery, and the kings of the earth have
committed adultery with her, and the merchants of the earth have
grown rich through the power of her luxuries.”
An angel in great power and glory descends from heaven in the

sight of John to announce the final fall of Babylon. “Babylon is
fallen, is fallen”. This double reference to her fall may be merely
emphatic, or it may, as many think, indicate a fall in two stages.
She falls first from her religious pedestal under the combined
attack of the ten horns and the beast, as we saw in chapter 17. She
then falls from her high position as a center of business and trade.
At her first fall the ten kings are glad to see her doom; at her fall as
a commercial center the kings of the earth weep and lament for her
(v 9). Is it not possible that what the beast begins to do, God
himself finishes a little later on? This is probably the best
explanation. However, it is possible that in destroying the religious
aspect of Babylon the kings go too far and find that when those
forces of hatred and destruction are unleashed the whole of society,
and with it the world of commerce that they love, falls into ruin.
Babylon becomes “the home home of demons, a strong hold for
every foul spirit and for every unclean and hateful bird”. This she
had already become in a moral and spiritual sense. For long she has
listened to and taught the doctrines of demons and given heed to
seducing spirits (1 Tim 4:1ff). But the time will come when this
morally fallen creation of men will fall more literally and materially,
and be overthrown like old Babylon on the Euphrates (Isa 13:19-
22). The reason for her fall is three-fold. The nations, the kings,
and the merchants on earth have all been corrupted by her behavior
(v 3). She has dispensed riches and pleasure but all apart from
truth and righteousness, all without God, and in opposition to God.
The voice from heaven
18:4 And I heard another voice from heaven say: “Come out of
her, my people, so that you do not share in her sins and that you
receive none of her plagues. 5 For her sins have reached to
heaven, and God has remembered her wrongdoing. 6 Give her
back just as she has given you and pay her back double for her
deeds. Pour out for her a double amount in the cup that she
poured. 7 In the measure she has honoured herself and lived
luxuriously, give her torment and sorrow. For she says in her
237 Mystery Babylon
heart, ‘I sit as queen and am not a widow, and will not see
grief.’ 8 Therefore her plagues will come in one day: Death,
mourning, and famine. And she will be consumed by fire, for the
Lord God who judges her is mighty.”
This voice from God’s presence does not finish speaking until
verse 20. The first call is to the people of God. “Come out of her my
people, so that you do not share in her sins, and that you receive
none of her plagues”. From this we may learn the following:
(1) There will be, even in Babylon, and even at the time of the
end, some true believers. This is evidence for that which few deny
— namely, the false church, even in its darkest days, has contained
some genuine Christians.
(2) God’s will for His people is to forsake apostasy, at least when
it has come to such a head.8 (See Rom 16:17; 1 Tim 6:3-5;
2 Tim 2:19-21; 2 Thess 3:6; 2 Cor 6:15,17). Some true
believers stay in apostate groups with the hope that they will be
able to stem the progress of apostasy and perhaps even bring about
a reformation. And some seem sure that God has called them to
witness and win souls in the midst of such groups. I do not think
that any of us should ever condemn or despise such earnest
brethren, even though we may be convinced from the Scriptures
that their method is incorrect. Every true Christian must mourn
when peoples or churches or whole Christian denominations are
swept away from the fundamentals of the faith into a sea of
unbelief. The prophet Jeremiah cried, “Babylon has suddenly
fallen and been destroyed. Wail for her. Take balm for her pain;
perhaps she may be healed. We would have healed Babylon, [yes,
even Babylon] but she is not healed. Forsake her, and let each of
us go to his own country, for her judgment reaches to heaven, and
is lifted up to the skies” (Jer 51:8,9).
(3) To stay in an apostate group or any system of false religion
is to be in danger; for it may involve participation in its sins. “Come
out of her, my people, so that you do not share in her sins”. There
are subtle influences at work on believers who stay in the midst of
apostasy, pressures toward compromise with sin and unbelief.
8
I do not pretend to be able to say what degree of apostasy in a religious
organization requires a believer to forsake it. This must be, it seems to me, a matter
for the individual to decide for himself before God. Yet I must say that I regret that
many believers do not faithfully and earnestly examine this question in the light of
Scripture.
Mystery Babylon 238
“Let us build us a city and a tower, whose top may reach to

heaven”, said Babel’s builders (Gen 11:4). Alas, at the end, it is
their sins which “have reached to heaven”. Rome says in her false
heart, “I sit a queen, and am not a widow, and will not see grief”
(v 7). That is, she considers herself the favorite of God, one who is
reigning now, and not a bride to be despised and persecuted by
earth, but waiting for her Bridegroom from heaven.9 As a queen
she “honoured herself and lived luxuriously” (v 6), supposing gain
to be godliness and wealth to be almighty, but the end of such living
is bitter beyond words. Her every sin is marked before God and she
will receive full measure and running over of torment and anguish.
Very suddenly she will be struck to the earth and terrible will be her
plagues, the want of bread, the death and lamentation. Her end
will be as when God overthrew Sodom and Gomorrah, for she will
be utterly burned with fire, for strong is the Lord God who judges
her. The suddenness of her ruin is emphasized in vs 10,17 and 19
as well as here. She does not gradually waste away but is violently
and swiftly overthrown.
Lamentation for Babylon
18:9 “And the kings of the earth who have committed adultery with
her and lived luxuriously with her will weep and lament for her,
when they see the smoke of her burning. 10 From fear of her
torment they will stand far off, and will say, ‘Alas, alas, the great city
Babylon! The mighty city! In one hour your judgment has come.’
11 “And the merchants of the earth will weep and mourn over
her because no one buys their merchandise any more, 12 the
merchandise of gold and silver, precious stones and pearls, fine
linen and purple, silk and scarlet cloth, and every kind of citron
wood, and every kind of article made of ivory, and every kind of
article made of costly wood, of bronze, of iron, and of marble,
13 and cinnamon, perfumes, fragrant ointment, frankincense,
and wine and oil, and fine flour and wheat, and cattle and sheep,
horses and chariots, and bodies and souls of men.
9
One cannot help wondering how much of this attitude on the part of the Roman
Church can be traced to the false teaching concerning the Church and the millenium
popularized by Augustine in the 5th century.
239 Mystery Babylon
14 “The fruit that your soul craved has gone from you, and your
luxuries and splendors have gone from you, and you will never find
them again.
15 “The merchants of these things who were made rich by her,
will stand far off for the fear of her torment, weeping and wailing,
16 and say ‘Alas! Alas! That great city, that was clothed in fine
linen, and purple, and scarlet, and adorned with gold, and
precious stones, and pearls! 17 For in one hour such great wealth
has come to nothing.’
“And every ship’s captain, and all who travel by ship, and sailors,
and all who trade by sea, stood far off, 18 when they saw the smoke
of her burning, and cried out and said, ‘What city was ever like
this great city!’ 19 And they threw dust on their heads and cried
out, weeping and wailing, and said, ‘Alas! Alas! That great city,
where all who had ships on the sea were made wealthy through
her riches! For in one hour she has been destroyed.’
The kings of the earth lament (vs 9,10). Are there no tears
because the religious power of Babylon has been broken? Or is their
concern more purely material? In either case Babylon has been a
source of pleasure and pride to them and they loudly bewail her fall.
If the ten kings who are represented by the ten horns are among
the mourners they will lament, not that the woman has been
judged, for they co-operate in her destruction, but that too much
has been destroyed at her fall. The merchants of the earth join in
the lamentation (vs 11-17) — “for no man buys their merchandise
any more”. The destruction of Rome, that great city, will have a
tremendously adverse effect on commerce. This clearly indicates
that that city will be a great business and financial center with
strong ties with merchants throughout the world. It represents a
Common Market of very great proportions. When it falls it will make
all previous stock market crashes seem as nothing. What a wail will
go up from earth’s businessmen. This has been their life. They
have lived for material gain and now the end comes, and they are
left with nothing but tears. “Go to now, you rich men, weep and
howl for your miseries that will come on you. . . .you have heaped
treasures together for the last days” (James 5:1-3). They have
piled together treasure, caring nothing for the method of its
procurement or the effect of their greed on others. For their
merchandise was “gold and silver, precious stones. . . .and bodies
and souls of men” (vs 12,13).
Mystery Babylon 240
The shipmasters and those who trade by sea unite with the other
mourners to wail for Babylon (vs 17-19). For her goods were
profitably carried to the ends of the earth and now the smoke of her
burning announces the end of their profits.
Here we see that the seas are still open for trade and that the
kings and merchants are concerned, not with the wrath of the Lamb,
but the loss of their wealth. Also we saw that at least part of
Babylon’s destruction comes when the beast is at the zenith of his
power (17:16). This is evidence that Babylon’s fall occurs before
the sixth seal is opened, before the trumpets are blown or the bowls
are poured out. This is in agreement, too, with the chronological
order of events given in chapter 14 which records her fall before the
warning against the worship of the beast is given.
“Alas, alas, the great city Babylon!” weep the kings.
“Alas, alas, that great city!” cry the ship captains and sailors and
travelers by sea.
Rejoice
18:20 “Rejoice over her, O heaven, and you holy apostles and
prophets, for on your behalf God has executed judgment on her.”
21 And a mighty angel took up a stone like a great millstone and
threw it into the sea, and said, “In this way that great city Babylon
will be violently thrown down and will never be found again.
22 And the sound of harpists, and musicians, and flutists, and
trumpeters will never again be heard in you. And no workman of
any kind of work will ever again be found in you. And the sound
of a millstone will never again be heard in you. 23 And lamplight
will never again shine in you. And the voice of bridegroom and
of bride will never again be heard in you. For your merchants were
the world’s great men and all nations were deceived through your
sorceries. 24 And in her was found the blood of prophets and of
saints and of all who had been killed on the earth.”
“Rejoice over her, O heaven”, “Rejoice. . . .you holy apostles

and prophets”, comes the voice from heaven (v 20). Oh, the
heavenly view of things is far different from the earthly. That which
is foul and disgusting and detestable to heaven is highly esteemed
among men. “On your behalf God has executed judgment on her”.
The fall of Babylon avenges the holy apostles and prophets. This is
more evidence that Rome is meant. It was pagan Rome which
241 Mystery Babylon
killed Paul and possibly Peter and other apostles, and countless
believers, and at that very hour had persecuted John to Patmos.
See the destruction of “the Eternal City” (vs 21-24). Thus Rome
calls herself. But with violence she will be hurled down like a
millstone cast into the sea, and will “never be found again” (v 21);
“never again” (v 22); “never again” (v 23a); “never again”
(v 23b).
This is the end of Vanity Fair (as John Bunyan called the economic
world in Pilgrim’s Progress), the end of covetousness, the end of
greed for gain, the end of self-exaltation and love of luxury, the end
of materialism in or out of the church. Let us be very careful to keep
ourselves from such idols. This was Sodom’s sin -- “this was the
iniquity of your sister Sodom, pride, fullness of bread, and
abundance of idleness” (Ezek 16:49). It was the sin of Balaam who
“loved the wages of unrighteousness”. It was the sin of the rich
young ruler who lost his soul because of it. It was the sin of Judas
who was a covetous man and a thief. Judas truly thought, as
someone has said, that everything in the world was for sale. It has
been the sin of popery, which has carried on a big business selling
indulgences or masses or bishoprics or preferments or influence.
Luther said, “In Rome they sell everything. They would sell the
Father and sell the Son and sell the Holy Ghost.” It was the sin of
the money changers who made the temple a place of merchandise
and a den of thieves. Christ twice drove them from the temple. This
time He will drive them from the earth.
Man from the beginning has tried to build a world without God
that will still be a world of pleasure and satisfaction to his fallen
nature. His commerce, his luxuries, his greed for wealth, and
doubtless much of his music and literature and art and religion are
expressions of this desire. Mystery Babylon is the full fruit of what
centuries of greed has developed. The apostle Paul through the
inspiration of the Spirit of God has given us our instructions,
“Having food and clothing let us be content with that. But those
who want to be rich fall into temptation and a snare, and into many
foolish and harmful desires which drown men in destruction and
ruin. For the love of money is a root of all kinds of evil. Some while
coveting it have gone astray from the faith, and pierced themselves
through with many sorrows. But you, O man of God, flee from
these things” (1 Tim 6:8-11). Thus the call to come out of Babylon
(v 4) refers not merely to separation from fallen religion but from
the world of greed and love of money.
15 The bridegroom comes
This chapter divides into two more or less equal parts: The
rejoicing in heaven — vs 1-10, and the return of Christ in glory —
vs 11-21.
19:1 After these things I heard a loud voice of a great multitude

in heaven saying, “Hallelujah! Salvation and glory and honour
and power belong to the Lord our God, 2 for his judgments are
true and righteous, because he has judged the great prostitute who
corrupted the earth by her adultery and has taken vengeance on
her for the blood of his servants she shed.”
3 And again they said, “Hallelujah! And smoke from her rises
up for ever and ever.”
4 And the twenty-four elders and the four living creatures
prostrated themselves and worshipped God, who was seated on
the throne, and said, “Amen, Hallelujah!”
5 And a voice came from the throne, saying, “Praise our God,
all you his servants, you who fear him, both small and great.”
6 And I heard what seemed to be the voice of a great multitude,
like the sound of many waters, like the sound of mighty
thunderings, saying, “Hallelujah! For the Lord God omnipotent
reigns! 7 Let us be glad and rejoice, and give him honour, for
the wedding of the Lamb has come and his wife has made herself
ready. 8 To wear she was given fine linen, clean and bright; for
the fine linen is the righteous deeds of the saints.”
9 And he said to me, “Write: Blessed are those who are called
to the wedding supper of the Lamb.” He also said to me, “These
are the true words of God.”
10 And I prostrated myself at his feet to worship him. And he
said to me, “Beware! Do not do that! I am a servant together with
you and your brethren who have the testimony of Jesus. Worship
God. Because the testimony of Jesus is the spirit of prophecy.”
The rejoicing
Babylon is fallen, is fallen and four mighty hallelujahs fill the
courts of heaven with triumphant praise. “Hallelujah” derives from
two Hebrew words — hallel, meaning praise, and Jah (more

accurately, Yah), a shortened form of Jehovah (Yahveh). The word
appears many times in the Hebrew Psalms. The last five open and
close with this word, translated “Praise the LORD”. But only here
does the word appear in the whole New Testament, and now in a
brief space it is used four times.
“Hallelujah” (v 1). Cause: God has manifested His salvation
and glory and honor and power in His righteous judgment of the
great prostitute. “Vengeance is mine,” says the Lord, “I will repay.”
Now in the end of time He arises to avenge His servants. So when
the vast commercial and religious system represented by Rome
crashes to earth, when her treasures are looted and her institutions
go up in flames, there is no dismay in heaven but rather exulting
joy and praise. This is in response to the word of the Lord in 18:20
— “Rejoice over her, O heaven.” See Ps 104:35.
“Hallelujah” (v 3). Again the great cry of praise rings out.
Cause: the smoke of Babylon goes up forever and ever. That is,
her ruin is permanent. Never will she revive to counterfeit true
religion, to oppose the truth of God, or to trouble the saints.
“Hallelujah” (v 4). A new voice is added to the song of praise
before the throne. The four living creatures prostrate themselves
to worship Him who lives for ever and ever saying, “Amen”.
Cause: they delight in the good and acceptable and perfect will of
God. On earth dark and terrible days have come but God has
worked His purpose out in spite of all, though it means judgment
and desolation to Babylon. Whatever God does they sound the
Amen of perfect acceptance and worship. Notice the order of the
words: first Amen, then and only then, Hallelujah. So with us.
Worship, praise and true rejoicing of heart come to those who
continually in all circumstances, perplexing and difficult though
they may be, can say Amen to all God’s works and ways. Heaven
itself is summed up in these two words which speak of full rejoicing
in the will of God. Its hallelujahs are perfect for its amens are
perfect too. And God’s people will eternally say Amen and
Hallelujah to all that God does.
“Hallelujah” (v 6). Now a voice from the throne exhorts all the
servants of God to praise the Lord Almighty. In response the voice
of a great multitude like the voice of many waters and like the voice
of mighty thunderings swell the heavenly strains of this hallelujah
chorus. Cause: the sovereignty of God which now completely
manifests itself to heaven and earth. Earth, the sick man of the
universe, a scene of rebellion, unbelief and wickedness for several
thousands of years, has at last been judged, and God casts out the
The bridegroom comes 244
devil who is the god of this world, and the beast who
receivespower over all nations for 42 months, and the great
prostitute who sits as a queen, and He openly takes the reins of
government Himself.
Verses 7 to 9 record another cause of this rejoicing: “The
wedding of the Lamb has come and his wife has made herself
ready”. A. B. Simpson wrote, “The special reason for this sublime
spectacle of triumph and rejoicing is given in the next verse. It was
the undertone of the great organ of the skies thundering forth the
notes of the wedding march of the Bride of the Lamb and the
chorus ends with the overture, Let us be glad and rejoice, and give
honor to Him, for the marriage of the Lamb has come and His wife
hath made herself ready”.
Only the briefest description is given us of this event which is one
of the greatest climactic scenes of all time. In these short phrases
the whole fruit of redemption opens to our view. For this joy that
was set before Him, Jesus endured the cross, despising the
shame. “The kingdom of heaven is like a certain king who
arranged a marriage for his son” (Matt 22:2). Yes, but think what
it cost the Son to gain His bride. There were the years of rejection,
and the fearful agonies of Calvary. Through the centuries the Bride
has been His love, His constant care. He gave Himself for her and
ever lives that He might sanctify and cleanse her with the washing
of water by the Word (Eph 5:25ff). The Bible is one long story of
redemption and love, the love of Christ for His own, and the
Scriptures abound with types and shadows that speak of this future
marriage feast of love and joy.
Adam and his bride taken from his side and presented to him in
Paradise, the seeking and finding of Rebeccah in a far country for
Isaac, the marriage of Ruth and Boaz, the extolling of love in the
Song of Solomon, the references to the figure of marriage in the
Psalms and prophets, all suggest that future day. Isaiah,
Jeremiah, Ezekiel, Hosea, all sing of the yearning love of Jehovah
for His people.
“Your Maker is your husband” (Isa 54:5).
“Return, O backsliding children, says the LORD, for I am
married to you” (Jer 3:14).
“Yes, I gave my oath to you, and entered into a covenant with
you, says the LORD God, and you became mine” (Ezek 16:8).
“I will betroth you to me forever; yes, I will betroth you to me
in righteousness, and in justice, and in loving kindness, and in
mercies” says the Lord (Hosea 2:19).
This perfect and eternally blissful union of saved human beings

with God in Christ is the purpose of redemption, and the official
celebration of it is the marriage feast of the Lamb.
The bridegroom
We know who He is. He is the Lamb, the Redeemer and Saviour,
the Son for whom the Father arranged a marriage. He came to
earth to woo and to win His bride. He revealed His character and His
love. He showed the treasures of His grace. He gave Himself in
dying love for her and rose from the dead that He might claim her
forever. And the bride has heard the question, eternal in its wonder
and significance, “Will you have this Man to be your lawfully wedded
husband to love, to honor and to obey?” and with full heart and
trembling lips has answered, “I will.”
The bride
Her identity is a matter of some dispute.
(1) Some have thought her to be composed of faithful adherents
to a particular doctrine or sect or denomination.
(2) Some have taught that she is composed of a select group of
overcomers from among the saved of all ages. Others will be saved
but will not have the exalted position and privileges of the bride.
(3) Some narrow the meaning of the bride down to overcomers
of the present age of grace and exclude all Old Testament saints.
(4) Some teach that the bride is composed of all the saved of all
the ages.
(5) And some hold that she is the Church of the New Testament,
the Body of Christ, all the saved of this age.
The first of these views is not even worthy of discussion. The
second and third views seem most unlikely to me. It is evident
from the Scriptures that some will have a higher, others a lower
place in the world to come. But it is nowhere taught that one of the
rewards for service is the privilege of becoming a part of the bride.
On the contrary, that appears to be a result of pure grace. I believe
the bride is the same as the Body of Christ, and that in this Body all
believers (among them even carnal believers like some in the
church at Corinth) have a place. This is plainly taught in 1 Cor
12:12ff. Romans 7:1-6 teaches that every believer is already
married to Christ: “Therefore, my brethren, you also have died to
the law through the body of Christ, so that you might be married
to another, to him who was raised from the dead, that we might
bear fruit to God” (7:4). The marriage supper of the Lamb above
is simply the official celebration of something that has already
taken place on earth countless times as individuals have received
the Lord Jesus Christ as their Lord and Savior. Moreover, in the
great passage on Christ and His wife, the Church (Eph 5:24-33),
there is no hint that any real believer is excluded. I believe it is very
unwise to try to divide the true Church into two portions, bride and
non-bride.
It is true that the garment given to her to wear is “the righteous
deeds of the saints”. We might expect this to read “the
righteousness of Christ” instead. But this does not at all mean the
saints are there as the bride because of their righteous acts. This
garment is given to the bride. It is provided by God and is given as
a gift to believers. And the righteous acts surely testify to
something beyond themselves. They are linked with the
righteousness of Christ which is given to all believers. The saints
could not have the one without the other. It is only by having the
righteousness of Christ that they are able to do righteous deeds.
And the deficiencies in their righteous acts are made up by His
righteousness, and their spots are cleansed away by Him.
But why are the righteous acts of the saints mentioned here at all
in connection with the bride? To show, I think, that they are
overcomers, the true believers, those who actually served God, in
contrast to nominal Christians who do not overcome, who do not
serve God, and who are not true believers. Their righteous acts are
mentioned here because this is the evidence that distinguishes
between these two classes of people. And this will be the basis of
the final judgment of both the saints and the rest of humanity. All
will be judged according to their works (Rom 2:5-11). (See
Appendix B on overcomers and overcoming.)
It is possible, of course, that the individual believer is not
referred to at all in this passage. The wife of the Lamb is believers
viewed collectively. So their “righteous deeds” could be all the
righteous deeds of all the saints viewed collectively. In any case,
there is no teaching here that a believer who does righteous deeds
is rewarded by being made a part of Christ’s bride. He is already a
part of the bride, and so does righteous deeds.
The fourth view given above (that the bride is composed of all the
saved of all the ages) has some evidence for it. The bride is
revealed to John as a city with twelve gates and twelve
foundations. On the gates are the names of the twelve tribes of
Israel, and on the foundations the names of the twelve apostles
appear. This could signify that the saved of both dispensations of

law and grace will reign in that city as the Lamb’s wife. On the
other hand, John the Baptist, than whom there had been no greater
born of woman, seemed to exclude himself with these words, “He
who has the bride is the bridegroom. But the friend of the
bridegroom, who stands and listens to him, greatly rejoices
because of the bridegroom’s voice. So this joy of mine is
complete” (John 3:29). If he excluded himself, by implication he
is excluding all those with him under the old dispensation. The
language of the Lord Jesus concerning him reflects the same
thought. “Truly I say to you, among those born of women there has
not risen anyone greater than John the Baptist. But he who is least
in the kingdom of heaven is greater than he” (Matt 11:11). If John
and Jesus did exclude John (and Old Testament saints in general)
then the fifth view given above would be the correct one.
To me the problem seems a very difficult one to decide (it is not
easy for me to believe that only God’s people in this age of grace
make up the bride and that Abraham, for example, who is the
“father” of all believers now — Rom 4:16 — is excluded). But
perhaps it is not necessary that we should decide it. It may be
enough to know that we, even we, by obedience to the Gospel, by
true faith in our Lord Jesus Christ, may have the unspeakable
honor of being married to the King of kings and Lord of lords. When
the Father would choose a bride for His Son, He did not seek among
the angels or any other of the glorious inhabitants of heaven, but
among fallen humanity. He sought the guilty, the weak, the
depraved, the ugly, and put His own beauty upon them and His
own transforming power within them. In this way a bride is formed
and we can be members of that bride. Our Creator will be our
husband and we will live forever in His palace in eternal peace and
harmony, in love and mutual sharing that will make life in that
future world an unceasing wonder and delight.
Surely the day is near at hand when the cry will ring out “Look,
the Bridegroom comes!” Soon the tables will be spread in the
divine banquet hall and the bride, arrayed not in purple and
scarlet, not with gold and precious stones and pearls, but in fine
linen bright and clean, in the royal robes of purity and
righteousness that is the dress of the true saints of God, will appear
leaning on the arm of her Beloved.
“The sands of time are sinking,

The dawn of heaven breaks,
The summer morn I’ve sighed for,
The fair sweet morn awakes:
Dark, dark hath been the midnight,
But day-spring is at hand,
And glory, glory dwelleth
In Immanuel’s land.
Oh, I am my Beloved’s,
And my Beloved’s mine:
He brings a poor vile sinner
Into His house of wine.
I stand upon His merit;
I know no other stand,
Not e’en where glory dwelleth
In Immanuel’s land.
The Bride eyes not her garment,

But her dear Bridegroom’s face;
I will not gaze at glory,
But on my King of Grace:
Not at the crown He giveth,
But on His pierced hand;
The Lamb is all the glory
Of Immanuel’s land.”
Mrs Cousin
Blessed indeed are all those who are called to the wedding
supper of the Lamb (v 9). And who are they but those who have
heard the call of the Gospel and responded to it? (Matt 22:2-10). I
think that those who compose the bride and those invited to the
feast are the same redeemed people — the one figure views them
collectively, the other individually. This is the way with metaphors.
Christ is a Lamb, but also the Shepherd of the sheep, etc. Being
one does not preclude Him being the other. Richard Chenevix
Trench, writing on the parable of the marriage of the King’s Son,
suggests that “the members of the church are at once the guests
invited to the feast, and in their collective capacity constitute the

bride at whose espousals the feast is given.”
John is overcome by these visions (v 10). He prostrates himself
to worship the angel who has revealed these things to him. But
the angels of God have no Satanic desire to receive the worship
due to God only. “Beware! Do not do that. . . .Worship God” is
the word to the apostle. “The testimony of Jesus is the spirit of
prophecy.” He who gives true testimony concerning Jesus Christ,
be he angel or man, gives a testimony that is truly prophetic. For
true testimony involves the truth of Christ’s glorious return to earth
and His ultimate victory over evil.
The return of Christ in glory
19:11 Then I saw heaven opened, and there appeared a white
horse and he who sat on him. He is called Faithful and True, and
in righteousness he judges and makes war. 12 His eyes were like
a flame of fire, and on his head were many crowns. He had a name
written that no man knew, except he himself. 13 He was dressed
in a garment dipped in blood. And his name is called The Word
of God. 14 And the armies of heaven followed him on white
horses, dressed in fine linen, white and clean. 15 And out of his
mouth comes a sharp sword with which he should strike the
nations. He will rule them with an iron rod. And he tramples the
wine press of the fierceness and wrath of Almighty God. 16 And on
his robe and on his thigh he has a name written: KING OF KINGS
AND LORD OF LORDS.
17 And I saw an angel standing in the sun. He shouted in a loud
voice and said to all the birds that fly through the sky, “Come,
gather together at the supper of the great God, 18 so that you
may eat of the flesh of kings and the flesh of captains and the flesh
of mighty men and the flesh of horses and of their riders and the
flesh of all kinds of people, both free and slave, both small and
great.”
The great prostitute has been judged. False Christianity allied to

commercialism and materialism has fallen never to rise again. Now
the trinity of wickedness — the dragon, the beast, and the false
prophet — must be dealt with to redeem the earth from its
enslavement to evil. That is the picture before us now. Heaven
opens and the King rides forth from the battlements of heaven with
the banners of His armies blazing with the light of the rising sun.
The day of “the blessed hope, the glorious appearing of our great
God and Saviour, Christ Jesus” (Titus 2:13) has come at last. The
Christian expectation is at last to be realized.
(1) Once before He rode as a king. Into Jerusalem He came “lowly
and riding on a donkey, and on a colt the foal of a donkey” (Zech 9:9;
Matt 21:1ff). But now He comes to that same Jerusalem on a white
charger. For at Jerusalem the armies of the earth will be gathered
to do battle (Zech 14:1-4).
(2) He comes forth to fight. “In righteousness he judges and
makes war” (v 11). His eyes do not weep for Jerusalem as before,
but now blaze with fire. His brow no longer bears the mocking
crown of thorns but many diadems (v 12). He has a name known
only to Himself and a garment dipped in blood. His name is “the
Word of God”. He is the full expression of God’s mind and
character, and can be fully understood only by Deity. “No man
knows the Son, but the Father” (Matt 11:27).
(3) He is not alone. The armies of heaven follow Him (v 14). The
Lord comes with “ ten thousands of His saints to execute judgment
on all” (Jude 14,15). “When the Lord Jesus will be revealed from
heaven with his mighty angels” (2 Thess 1:7).
(4) The weapons of His warfare are not of the flesh, not physical.
The sword goes out of His mouth (v 15). He has but to speak and
His will is immediately accomplished on His enemies. His word it
is that will “strike the nations”. He will destroy the wicked one with
the “breath of His mouth” (2 Thess 2:8).
(5) He comes as King to reign. “He will rule them with an iron
rod” (v 15). Words could hardly be plainer. His rule over the
nations is after His coming. He comes to reign as King of kings and
Lord of lords (v 16). The false queen is dead, and He now ascends
the throne with the true queen, His own bride.
(6) At His coming He tramples “the winepress of the fierceness
and wrath of Almighty God” (v 15). This is Armageddon (16:14-
16). This is the harvest of the earth (14:18-20). This is the
destruction of the kings of the east and their armies, and the
destruction of the kings of the earth and their armies, and the
destruction of every high thing that exalts itself before God. “The
Lord of hosts has planned it to stain the pride of all glory, and to
bring into contempt all those honoured in the earth” (Isa 23:9).
And the Lord Himself will be exalted in that day.
An angel standing in the sun depicts the result of the slaughter
of that great war that ends the age. He issues an invitation to come
to the supper of the great God. What a contrast is this supper with
the marriage supper of the Lamb! Those who have refused the
invitation to the one now become the food for the other. The invited
are the vultures of the air; the banquet is the flesh of kings and
captains and mighty men and ordinary men and small and great
men. Flesh is five times repeated in verse 18, indicating that these
have fallen physically in a literal battle.
The doom of the beast and the false prophet
19:19 And I saw the beast and the kings of the earth and their
armies gathered together to make war against him who sat on the
horse and against his army. 20 And the beast was captured and
with him the false prophet who performed miraculous signs in his
presence, with which he deceived those who had received the
mark of the beast and those who worshipped his image. Both of
them were thrown alive into a lake of fire burning with sulfur.
21 And the rest of them were killed by the sword that came out of
his mouth. And all the birds were filled with their flesh.
As an individual at the head of his great armies the beast comes
riding into Palestine. His aim and the aim of the other kings who
are found there with their armies is this: to make war with the Son
of God and His armies (v 19).
How are we to understand this? Will they consciously, with literal
weapons of war, try to fight with Christ and His holy ones coming
from heaven? We are not told whether they know it is the Lord
Himself they fight against. For all we know they may think it is an
invasion from outer space. We are not told their state of mind.
We are given no details of the process by which this fight is brought
about. Only the bare fact is stated. To think they will knowingly
make war with the returning Son of God seems fantastic. Will puny
human arms be raised against the King of kings whose word alone
destroys? Will the armies of earth be so mad, so filled with folly? I
do not insist that this is the best explanation of this passage, but let
us not underestimate the depravity of human nature and the power
of Satan to arouse and deceive.
Sin is a kind of insanity, and when fully developed, as it will be in

Antichrist, may attempt anything. Did not Satan think to overthrow
God Himself? Has not heaven known war? Can Satan not see his
end revealed in the Bible? He sees this, but still pursues vain war
with heaven. And is it not true that many of his slaves and victims
know too, but in spite of knowing continue in their rebellion?
“Knowing the judgment of God, that those who commit such things
are worthy of death, they not only do them, but take pleasure in
those who do them” (Rom 1:32). This is the nature of sin. It dares
to go on in the face of known consequences. It is so perverse and
so depraved that knowledge of hell and damnation does not turn
it from its course. Sin is aimed at the destruction of God, and the
heart of sin is black with murder and deadly enmity against God.
This was fully revealed when God in Christ came and walked among
men. Sinful men determined that He was not fit to live on earth. Let
an angel or a man fully yield to pride, unbelief, lust, greed, or other
sin, and he will end trying to destroy the knowledge of God, even
against his better judgment. This explains so much that goes on in
the universe.
However, verse 19 may be explained in another way. Perhaps
the beast will come into Palestine with the aim of completely
destroying Israel and so defeating God’s purpose for that nation
and the earth. In this way he and his armies would be fighting
against the Son of God. This seems to be the pictured in Zech
12:2-9; 14:1-4.
The beast and the false prophet who has joined him are taken
and cast alive into a lake of fire burning with sulfur. This is the final
destination of every soul of man whose name will be absent from
the book of life at the final judgment (20:15). It can only happen
to individuals. The beast and the false prophet are individual men
and their doom is the doom of men who continue in rebellion
against the Almighty. But where is the dragon? Has he escaped out
of Christ’s hand? No. He is not yet to be cast into the fire, but
imprisoned for one thousand years. After which there is work he
will do.
In this way the King will clear the earth in preparation for His
reign. This is the end of man’s foolish endeavor to build a world
without God and in opposition to God.
16 The kingdom of Christ
20:1 And I saw an angel come down from heaven, having the key
to the Abyss and a great chain in his hand. 2 And he seized the
dragon, that old serpent, who is the Devil, that is, Satan, and
bound him for a thousand years, 3 and threw him into the Abyss
and locked him up and put a seal on him, so that he could no
longer deceive the nations until the thousand years were finished.
And after that he must be let loose for a little while.
4 And I saw thrones and those who were sitting on them. And
authority to judge was given to them. And I saw the souls of those
who had been beheaded for the witness of Jesus and for the word
of God. They had not worshipped the beast or his image, and had
not received his mark on their foreheads or in their hands. And
they lived and reigned with Christ a thousand years. 5 But the rest
of the dead did not live again until the thousand years were
finished. This is the first resurrection. 6 Blessed and holy is he who
will have a part in the first resurrection. On such people the second
death has no power, but they will be priests of God and of Christ
and will reign with him a thousand years.
7 And when the thousand years are ended, Satan will be let loose
from his prison, 8 and will go out to deceive the nations that are
in the four quarters of the earth, Gog and Magog, to gather them
together for battle. The number of them is like the sand of the sea.
9 And they proceeded across earth’s wide expanse and
surrounded the camp of the saints and the beloved city. Then fire
came down from God out of heaven and consumed them. 10 And
the devil who deceived them was thrown into the lake of fire and
sulfur, where the beast and the false prophet are, and they will be
tormented day and night for ever and ever.
This chapter divides into two portions: The millennium (vs

1-10), and the final judgment (vs 11-15).
The word millennium is the name given to the thousand year
reign of Christ and His saints described in the opening verses of this
chapter. It comes from two Latin words — mille, which means a
thousand, and annus, a year. The words “thousand years” are used
The kingdom of Christ 254
six times in the first seven verses — a thing very remarkable and
emphatic . I believe these years are to be taken literally. There is
nothing in the context to suggest that this time period should be
regarded symbolically, nor is there any parallel passage in the Bible
that indicates such a thing. I believe also that this reign of Christ
and His saints will occur after His second coming and will be over
this present earth. A number of writers on prophetic subjects deny
this. They teach that the reign of Christ and His saints is going on
now, that Satan is bound now, and that when Christ comes there
will be the final judgment and both the saved and the lost will enter
into the eternal state.
However, this reign of Christ in chapter 20 follows directly after
the coming of Christ and the destruction of the beast and his armies
described in chapter 19. There is not the slightest suggestion that
the events in these chapters do not follow each other in perfect
succession in time. In fact, verse 4 of chapter 20 clearly shows
that the millennium occurs after the beast has come to power and
made martyrs. As we have seen, the beast is the personal
Antichrist who will arise at the end of this age. This fact alone
surely indicates that the thouand-year reign of Christ is still in the
future. And we must not ignore clues like this if we hope to
understand this portion. Also let us remind ourselves again that all
the events of both of these chapters belong to the third great
division of the Revelation — “the things which shall be after these
things” (the development of things in the churches). The reign of
Christ revealed in chapter 20 was not something that was going on
when John was given the Revelation.
For a further discussion of the millennium and reasons why I
think the reign of Christ on this earth is future, see Appendix E.
Now let us examine some of the details of this chapter.
The binding of Satan
Some writers teach that this binding of Satan took place at
Christ’s first coming. I think it is clear that this description refers to
the future. It is true, of course, that Christ’s sacrifice on Calvary is
the source of this binding. He then redeemed the earth and laid the
foundation for Satan’s final overthrow (John 16:11; Col 2:15; Heb
2:14; 1 John 3:8). He could say “Now the ruler of this world is cast
out” (John 12:31) — even though Satan continues to this day as the
god of this world (2 Cor 4:4), and the “ruler of the power of the air”
who still works in the children of disobedience (Eph 2:2). But
Satan’s complete binding is still in the future, just as some other
blessings Christ made possible on Calvary are still in the future
(such as the saints’ perfection in resurrected and transformed

bodies, and a creation released from bondage — Rom 8:20-23).
The language used of Satan’s binding here in chapter 20 makes it
plain that it will be in the future.
(1) He is to be bound by an angel with a great chain. Would such
language be used if the binding referred to Christ’s work during His
first coming? What did an angel have to do with that? Some
suggest this angel must be Christ at His first coming, but there is
nothing whatever in the text to indicate this. The symbol of a “great
chain” also seems to suggest something more than simply
interfering with his activities during this age.
(2) Also Satan is to be “loosed” at the end of the millennium for
“a little season” (v 3). If the binding here referred only to the
victory of Christ at the cross or at His resurrection, Satan could
never be loosed at all, not even for “a little season”. The work of
Christ on the Cross can never be undone or reversed, no, not for a
moment.
(3) Satan will be shut up in the Abyss. This is the realm of the
dead and the prison house of spirits (see pages 151,152). In the
act of the angel in this verse we see a large advance over the scene
in 12:9. There the devil is cast out of heaven to this earth where he
is permitted to persecute the people of God. Here he is cast from
the earth (the angel came down from heaven to lay hold on him)
into the Abyss where he will be inactive. That is why in v 7 the Abyss
is called Satan’s “prison”. The angel will “lock him up” and “set a
seal on him”. This language surely indicates, if any language can,
that he is to be completely immobilized as far as the earth is
concerned. One who is in prison is not free to walk about outside
the walls. The devil is not to be somewhat bound — he is to be
completely bound.
Now we know that in this Church age Satan is not in the Abyss,
not in prison, not completely bound. We know this because it is
revealed in the Bible. “Be sober-minded, be vigilant, because your
adversary the devil, walks about like a roaring lion, seeking whom
he may devour” (1 Peter 5:8). Satan is still able to hinder Christian
workers (1 Thess 2:18), takes foolish people captive at his will
(2 Tim 2:26), puts lies into peoples’ hearts (Acts 5:3), tempts
believers (1 Cor 7:5), and blinds the minds of unbelievers (2 Cor
4:4). Paul in Rom 16:20 says “The God of peace will crush Satan
under your feet shortly” — thereby signifying that he had not yet
been crushed under their feet. But why a hundred references?
Everywhere in the New Testament we see Satan active on earth,

and not bound and sealed in the Abyss.
(4) Also during the 1,000 years reign of Christ Satan will have no
more opportunity to “deceive the nations”. This is a thing he does
throughout this age and will continue to do till the end of the age.
We know this because God has revealed it to us — “the devil, and
Satan, who deceives the whole world” (Rev 12:9). The nations are
certainly included in the world. Other references such as 2 Cor 4:4;
11:14, and 2 Thess 2:9 teach the same thing. Of course he cannot
deceive the elect of God so as to keep them from the truth that
saves them. But this he never was able to do either before the cross
or after it. But the nations as a whole he continues to deceive. It
is true that the message of salvation is now sent into all the world
to be preached among all nations in a way not seen before Christ’s
death on the cross. But this is not because Satan is now bound, but
because in the plan of God the fullness of time has come to do this
(Eph 3:1-10).
It certainly seems very clear, therefore, that Satan is not yet in
his prison. It is perhaps surprising that some writers teach that he
is. Even the context would suggest otherwise. In chapter 19 we see
Christ coming and conquering His enemies, the beast and the false
prophet. But where is the greatest enemy of all, the one who has
given power to the two beasts? This passage answers this question.
He will not escape, but will be taken and imprisoned until the end of
the millennium.
The reign of the saints
John saw “thrones and those who were sitting on them”. Some
have taught that these thrones are in heaven. For example,
Hendriksen says that according to the Revelation the throne of
Christ and His people is always in heaven. He then gives these
references — 1:4; 3:21; 4:2ff. However, 1:4 speaks of the throne
of God the Father. 3:21 shows that the Father’s throne and Christ’s
throne are different thrones and says nothing about where the
throne of Christ and His people will be. And 4:2ff again speaks only
of the Father’s throne. There is not a single reference in the
Revelation or in the Bible (that I have been able to find) that the
throne of Christ’s people will be in heaven.
Hendriksen says again that it is safe to say that the thousand-
year reign takes place in heaven. But it is never safe to say
something that the text does not say, and the text here says not a
word about heaven. Both the text and the context indicate that this
reign of Christ and His people will be on earth.
(1) In 19 Christ is seen returning with His saints to the earth. His
throne will be set up here, according to Matt 25:31,32:
“When the Son of man comes in His glory, and all the holy
angels with him, then he will sit on the throne of His glory, and all
nations will be gathered to his presence”.
This should be connected with Rev 3:21. At that time the
promise of the Lord Jesus to His disciples will be fulfilled: “In the
renewal when the Son of man sits on the throne of His glory, you
also will sit on twelve thrones, judging the twelve tribes of Israel”
(Matt 19:28). The return of Christ with His saints is to the earth
(1 Thess 3:13; 4:14), and His throne will be on earth, and on the
earth He will reign and His saints with Him. And I think it is
something wonderfully fitting that our Lord Jesus should reign in
glory in the same earth that once despised, rejected, and
murdered Him.
(2) The nations that Satan has been deceiving, the Abyss where
he is to be bound, the nations that he will be permitted no longer
to deceive are all connected with this present earth. It would be a
very strange thing if the thrones were not here as well.
(3) The nations that Satan manages to deceive after the
thousand-year reign are certainly on the earth, and they go up and
surround “the camp of the saints and the beloved city”, and “fire
came down from God out of heaven and consumed them” (vs
8,9). The language used here is further proof that the camp of the
saints, is on earth, because fire comes down from God out of
heaven to destroy their enemies.1
The first Resurrection
“the souls of those who had been

In verse 4 John also saw
beheaded. . . .And they came to life and reigned with Christ a
thousand years”. When he says that he saw these souls and they
1
Some, using 2 Pet. 3:10-13, have taught that at the return of Christ the present
earth will be destroyed and the new earth created — thus leaving no room for a
millennium. However, that passage does not give the exact time of earth’s destuction
— it is merely placed sometime in “the day of the Lord”. The Day of the Lord can
mean much more than that period of wrath that ends this present age. It may mean
the entire time of Chist’s manifestation and glory to this present earth. In this way it
may, for all we know, refer to the complete future thousand year reign. For it is in that
same chapter of 2 Peter that we have the phrase (remarkably) “one day is with the
Lord as a thousand years” (3:8).
came to life, he is not saying merely that souls which leave the body
are alive somewhere. He has amply recorded this truth throughout
the Revelation and there is no point in saying it here. Nor is he
saying that they have spiritually regenerated or resurrected from
spiritual death. That is plain enough if they have become martyrs
for Jesus. Surely the evidence indicates that the souls of these
believers are reunited with their bodies to live on the earth again.
Some teach that because only “souls” are referred to here that
we must not think of the resurrection of bodies, even though verse
5 calls it the “first resurrection”. According to this view these
verses mean either the resurrection of souls from death in sin to
spiritual life (regeneration), or to the death of the body when the
soul “rises up” to heaven (!) (Lenski). They think the thousand
years are symbolic of this whole present age of grace. One by one
people are regenerated. One by one they die physically and go to
heaven where they now reign with Christ. R. C. H. Lenski says,
“The souls of the saints in heaven thus rule in the whole heavenly
fullness of their exaltation”. He even includes the saints on earth
now in this reign — “God’s saints here on earth begin this rule
because they have the Word which contains the divine will and its
verdicts. Every one of us who believes and confesses this Word,
who preaches, teaches, supports, and lives this Word, by this Word
now already judges the world and thus rules in royalty” (The
Interpretation of St. John’s Revelation, page 584).
If John spoke of “souls” in v 4 and stopped there, we might
possibly think of a reign of disembodied souls sometime in the
future. But he goes on to say “they came to life”, and then in verse
5 defines what he means by this coming to life. Let us carefully
observe the following points about the first resurrection.
(1) This first resurrection takes place after the death of some at
the hands of “the beast”. They refuse to worship him or receive his
mark and so meet death at his hands. As we have already seen,
“the beast” is none other than the Antichrist who will come at the
end of this age. Since this is true the first resurrection simply
cannot refer to any event whatever during these past centuries.
(2) This first resurrection seemingly takes place after the second
coming of Christ in chapter 19, after the armies of the beast and
false prophet have been defeated and they themselves have been
cast into the lake of fire. We should not be led astray by the chapter
division here. There is nothing whatever to show that the events in
chapter 20 do not follow on immediately after the events in chapter
19. There is no indication at all in the text that 20:1-6 jumps clear
back to the beginning of this age of grace. I think it is straining the

natural way of reading and understanding chapters 19 and 20.
(3) There is elsewhere nothing in Scripture (that I have found)
about the saints sitting on thrones in heaven and reigning now.
When Lenski (and others) says that the souls of the saints who have
died now sit on thrones and rule in heaven he does not find it in this
text. Verses 4 to 6 say nothing at all about heaven. It simply states
that the saints will reign. The context indicates, as I have shown
above, that the reign will be on earth. The book of the Revelation
elsewhere pictures the saints in heaven but they are not sitting on
thrones or reigning. If anything, quite the opposite (see 6:9-11).
It is also an interesting fact that believers are not promised
anywhere in the Bible that they will sit on thrones in heaven or reign
there.
In any case, how can the saints be judged, rewarded, and
reigning now before the second coming of Christ and the
resurrection of their bodies? The Bible teaches, as far as I am able
to see, that the rewarding and reigning of saints is at the time of the
second coming, not before it. See Matt 19:28 in connection with
Matt 25:31,32; Matt 16:27; 1 Cor 3:13-15. In the Revelation it
is after the sounding of the seventh trump — 11:15-18, at the
return of Christ — 22:12.
(4) Verse 4 speaks also of “judgment” being given to the saints.
The saints will indeed judge the world (1 Cor 6:2,3). But is there
any verse that clearly teaches they are doing so now? Judging is
reserved for the day of judgment after the return of Christ. Paul in
the above reference puts the judgment in the future, not in the
present. Daniel 7:22 ff depicts it as coming after the appearance
of the “Ancient of days” to destroy Antichrist.
(5) There is nothing in these verses (20:4-6) about people one
by one believing, dying, and going to heaven to reign throughout
the thousand year period, as this interpretation would have it. On
the contrary, the language seems to suggest that all of the saints
begin their reign together with Christ at the start of the thousand
years.
(6) Verse 5 makes very clear John’s meaning when he says he
saw souls and “they came to life”. For here he calls it “the first
resurrection” and speaks of another group of people whom he calls
“the rest of the dead”. Lenski declares who they are — “all those
who died in unbelief”. This is true. They do not share in the first
resurrection because they have not put their trust in Jesus Christ.
These people do not come to life again until the thousand years are
over. In other words, those who do not “live” at the beginning of
the thousand years do “come to life again” when the thousand years
are finished. We must observe this. In the way John uses the word
resurrection here none of those dead partakes of it for the whole
one thousand year period, but afterwards they do. This is the force
of the word “until”. The rest of the dead live “again” after the
thousand years in exactly the same way that the others did before.
(The same Greek word is used for both groups — ezesan). And
before they come to life both groups are dead in exactly the same
way, for the second group is called the rest of the dead.
So the “first resurrection” cannot refer to the regeneration of
souls in this present age or to their going to heaven to reign. For
what is true of the first group at the beginning of the thousand years
will be true of the second group after the thousand years are over.
And we must not think that those who have died in unbelief will
either be born again or go to heaven at some future time. Their
future will be just the opposite (see 20:12-15).
Therefore the phrase “the first resurrection” means simply what
the plain usual sense of the word indicates — dead bodies being
raised and reunited with souls. This passage of Scripture clearly
teaches that there will be two resurrections, separated by a period
of time. John 5:28,29 is not at variance with this. John 5:25 speaks
of an hour that has now lasted nearly 2000 years. So it would not
be impossible for the hour mentioned in v 28 to span 1000 years.
Both verses obviously refer to a general truth without pin-pointing
the time or manner of fulfillment. When Christ returns, the dead in
Christ will rise to reign with Him for one thousand years. At the end
of that time there will be another resurrection that will include all
those who have not been raised before. This, it seems to me, is the
inescapable meaning of this passage of Scripture.2
Spurgeon in one of his sermons says, “Brethren, cannot you
perceive at a glance that this first resurrection is a resurrection
2
“The text undoubtedly reads that there are to be two resurrections” (A. Kuyper).
The well-known words of Dean Alford are always worth quoting: ‘If, in a passage
where two resurrections are mentioned, where certain psychai ezesan at the first,
and the rest of the nekroi ezesan only at the end of a specified period after the first,
— if in such a passage the first resurrection may be understood to mean spiritual
rising with Christ, while the second means literal rising from the grave, — then there
is an end of all significance in language, and Scripture is wiped out as a definite
testimony to anything” (Henry Alford, The Greek Testament).
of men? And is it not a literal resurrection too?” Again, “The fact

is, in reading this passage with unbiased judgment, having no
theory to defend — and I assure you I have none, for I know but
very little about the mysteries to come — I could not help seeing
there are two literal resurrections here spoken of”. The trouble is
that some do come to this passage with theories to defend and so
refuse the plain meaning of it.
(7) There are other Scriptures besides Revelation 20 which at
least suggest two literal resurrections. Luke 20:35 speaks of some
who will be accounted worthy of a resurrection from the dead.
This use of the Greek word “ek” here implies, in the words of Alfred
Plummer, that “some from among the dead are raised, while others
as yet are not”. Moreover, if there is to be a general resurrection
of all men at the same time how can Jesus speak of some being
accounted worthy of the resurrection? Philippians 3:11 suggests
the same thing. If all men are to be raised in one general
resurrection why should Paul earnestly strive to attain it? 1 Cor
15:23,24 seems to teach that resurrection is in three stages — first
Christ; second, those who are His at His coming; third, the end
(when it would seem the remainder are raised). Luke 14:14 seems
to distinguish a special resurrection of “the just”.
(8) In verse 6 we are told that the second death has no power
over the ones who take part in the first resurrection. Never will
they be in separated from the presence of God. Blessed and holy
indeed are they!
The exact time of the first resurrection is not recorded, but it is
evident that it occurs before the millennium begins and sometime
after the beast has come to power, for some of those who share in
this first resurrection are beheaded by the beast. If the Rapture of
the Church and the first resurrection are identical (and is it not
reasonable and Scriptural to believe this?) this would mean that
the rapture occurs after at least a part (and apparently all) of the
Tribulation under Antichrist.
Those who insist that the Rapture comes before the Tribulation
are really saying that there are three resurrections. But if this is
true how can the one here in chapter 20 be called “the first” if
another one precedes it? And how can the last one, which occurs
after the millenium, be called the “second” if it is actually the third?
We have referred several times in this book to the rapture of the
Church, but have not placed it definitely at any time or season. This
is not because I do not have opinion on the matter, but that I will
not try to make my opinion a doctrine that everyone else must
believe. It may be that it is not possible to know beyond doubt just

where the Rapture will occur in the chronology of the end times.
Nothing is lost by not knowing the exact time or sequence of events.
We are waiting patiently, expectantly for our Lord from heaven,
wanting to be prepared for tribulation if it is His good will that we
go through tribulation, and willing to escape it if it is His good
pleasure for us to escape it. Yes, and I believe we should be content
not to know how to perfectly decide this question if it is His good
pleasure for us not to know.3
The millennium draws to a close. The nations have had one
thousand years of peace and prosperity, and perfect government.
Surely now, even if Satan were to be loosed, he would find it hard
going to deceive people anymore. Not at all! He goes out and
quickly gathers a multitude the number of whom is “like the sand of
the sea” (v 8). Fallen man in all ages including the millennium is no
different.
But how is it possible that so many will rebel against Christ after
a rule of universal righteousness, peace and prosperity? We have
no reason to think that everyone in the millennium will be
regenerated, will inwardly receive Christ as their Lord and gladly do
His will. Even in the millennium there will be judgments of drought
and other punishments, sin and death (see Appendix E). People
then as now will be born into the world with sinful natures, and as
they grow to adulthood will have to be taught the truth and will
personally have to decide for it or against it in their hearts. We are
told that Christ will rule with “a rod of iron”. This suggests that not
everyone will joyfully accept His rule. Their sinful hearts will long,
perhaps subconsciously, for what they will think of as “freedom” to
express themselves. Outwardly they will be compelled to submit,
but inwardly they will not have the disposition to do so gladly. At
the end of the 1000 years many will reveal this mind of the flesh
when Satan is released once more and stirs them up to rebellion.
There may be a number of reasons for the millennial reign of
Christ and the release of Satan at the end, about which we know
nothing. George E. Ladd suggests one purpose may be this: God
will reveal more clearly His justice in the condemnation of sinners.
3
But what a day that will be whenever it is! Historicists, and Preterists, and Idealists,
and Futurists who truly love Christ; and Post-millennialists, A millennialists, and Pre-
millennialists who have trusted in the Son of God; and Post-tribulationists, Pre-
tribulationists, Mid-tribulationists, and Partial Rapturists who are cleansed and
renewed by the grace of God — all caught up to live forever joyously and
harmoniously together!
He writes in his commentary: “Even after Christ Himself has

reigned over men during the millennium, when the deceiver is set
free from his prison he finds the hearts of men still responsive to his
seductions. This makes it plain that the ultimate root of sin is not
poverty or inadequate social conditions or an unfortunate
environment; it is the rebelliousness of the human heart. The
millennium and the subsequent rebellion of men will prove that men
cannot blame their sinfulness on their environment or unfortunate
circumstances; in the final judgment, the decrees of God will be
shown to be just and righteous” (page 269).
Others may have conceived of different reasons for Christ’s
reign and Satan’s final effort. But truly it is not necessary to think
of any reasons at all. If God has decreed it He certainly has good
reasons for it, though He might not tell us a single one of them. And
from the evidence available to us we should see that He has decreed
it.
This last rebellion closes the 1000 year reign and once again
God rains fire out of heaven to devour His enemies (v 9). Now at
last comes the final doom of the dragon, that old serpent, called the
devil and Satan. He is cast into the lake of fire where the beast and
the false prophet are and shall be tormented forever and ever
(v 10).
The great white throne
20:11 And I saw a great white throne and him who was sitting on
it. From his face earth and heaven fled, and no place was
found for them. 12 Then 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 by the
things written in the books, according to their works. 13 And the
sea gave up the dead who were in it, and death and Hades gave
up the dead who were in them, and everyone was judged
according to his deeds. 14 And death and Hades were thrown into
the lake of fire. This is the second death. 15 And whoever was not
found written in the book of life was thrown into the lake of fire.
Now we come to God’s final judgment of men, and the final

dissolution of the heavens and earth as we know them.
John sees a great white throne. It is great, large, majestic,

perfectly suitable to Him who sits on it. It is white, which speaks
of the spotless purity, the holy judgment of the One who sits there.
It is a throne, which speaks of His sovereign power. The great King
of the ages, the Ruler of the worlds sits there. From other
Scriptures it becomes clear that this One is none other than our
Lord Jesus Christ.
“For the Father judges no man, but has committed all judgment
to the Son” (John 5:22. See also Acts 17:31).
The Judge is not described but the power of His face is recorded.
His face must appear as John saw it in chapter one, “like the sun
shining in its strength”. From that awful brightness, that holy
splendor, the heaven and earth flee away. They will shudder and
collapse at His glance, shall shrink from that fiery countenance and
utterly dissolve. “And no place was found for them”. In that future
age these present familiar things of time will have no part. God will
have done with it, roll it up like the scroll of a finished story and put
it away forever.
Who are these who stand before this great, white throne? They
are the dead. Men and women who have lived and died in their sins.
Dead but not unconscious, dead but not annihilated, dead but come
forth from their graves to experience that which is called “the
second death”, eternal separation from God. They are all classes of
people from all ages of the world, the small and the great. None will
be too great to excuse himself, none too small to be passed over
— Pilate no longer able to wash his hands of the matter; Judas
greeting the Son of God again, but not with a kiss; Caiaphas, not
judging this time but judged. Modern mass murderers like Hitler
and Stalin will be there. Adolph Eichmann, largely responsible for
the murder of millions of Jews during World War II, will stand there
— he who said, “I will jump into my grave laughing, for to know that
I have six million people on my conscience will be a source of
extraordinary satisfaction”.
But not only they; all who have died without Christ, all the dead
in trespasses and sins, will be called to this judgment. They do not
come by choice. How gladly would they cling to their graves! How
gladly flee away with the vanishing earth and dissolving heavens!
But they are there because God has appointed it (John 5:28,29;
Heb 9:27), and with what wildly beating hearts they come, with
what paleness on every face, with what shrinking from the gaze of
God!
The books
The books (notice the plural) are not described but we know from
other Scriptures what they will contain.
(1) Every idle word (Matt 12:36). Every word men have spoken
— every lie, every curse, every slander, every foolish remark, all
idle gossip, all hard things spoken against God and man —
everything will come out. Even men have devised ways of
recording the voices of others. Has God not been able to do the
same?
(2) The secrets of men (Rom 2:16; Luke 12:2). What men have
done and thought and said hiddenly, what they have been ashamed
to do openly, all this will be laid naked and bare.
(3) “According to their works” (v 12). All the deeds a man has
ever done will come with him to the throne of judgment. Men have
devised ways to carefully record the acts of others. Has God been
unable to do the same?
These books will contain the biography of every man who
stands there. That record will be measured against the Word of
God. The Lord Jesus said, “He who rejects me, and does not
receive my words, has one who judges him. The word that I have
spoken, the same will judge him in the last day” (John 12:48). If
the Word of God is against us now, it will be against us then; if we
do not measure up to its requirements now, we will fail then.
This judgment will be in perfect accord with the conscience and
the memory of the person judged. Things in that day will seem
exactly as they are. No hiding, no excuses, no possibility of deceit,
no putting up a good front, no defense, no bribe, no probation, no
appeal will be possible. The consciences and memories of those
there will compel them to admit the truth of the records. “Every
mouth stopped” (Rom 3:19) is God’s purpose now that they might
be saved; then that they might be condemned who now refuse His
offer of salvation.
Will some try to defend themselves? “Lord, Lord, have we not
prophesied in your name? And in your name cast out devils? And
in your name done many wonderful works?” (Matt 7:22). There
will be another book that will be the final word on such matters. It
is the book of life. “And whoever was not found written in the book
of life was thrown into the lake of fire”. This is the end of the
judgment of the great white throne.
Believe the Word of God. This is not the opinion of some man, the
distorted vision of a religious fanatic. This is the Revelation of Jesus
Christ which the eternal God gave to Him. These are the true
sayings of God. Who are these who are thus thrown into fire? The
unbelieving, the sinful, the worldly, they who have rejected Jesus
Christ as their Lord and Saviour.
“How they deserve the deepest hell

That slight the joys above;
What chains of vengeance must they feel
Who break the bonds of love.”
The sea, the grave and Hades (not hell) will all give up their
dead, and death and Hades themselves will be thrown with their
dead into the lake of fire. And so the last enemy, death, will be
destroyed (1 Cor 15:25,26).
The second death does not (anymore than the first) imply
annihilation of the person suffering it. Death is not the extinction of
one’s being. It is the separation of the spirit from the body and the
separation of the person from other living beings. The second
death is separation of a worse kind. It is eternal separation of the
sinner from God who is the source of life and joy and blessedness.
The man or woman who rejects Christ here cannot have Him there.
Instead, such people will be punished with “everlasting destruction
from the presence of the Lord, and from the glory of his power”
(2 Thess 2:9).
There is no hope after death. As a tree falls so will it lie. There
is no salvation, no repentance in the grave. But there is hope for
the living. We can have the record of our past blotted out. We can
have an end made to the whole sad story of our rebellion and failure
(Acts 3:19; 1 John 1:7-9). But if we would avoid the throne of
judgment we must come now to the throne of grace. The Lord
Jesus said: “Truly, truly I say to you, he who hears my word, and
believes in him who sent me, has everlasting life and will not be
condemned, but has passed from death to life” (John 5:24).
17 All Things New
John stands in vision now beyond the millennium, beyond the

judgment of the great white throne, and sees a new order of things
appear before his wondering eyes.
21:1 And I saw a new heaven and a new earth, for the first heaven
and the first earth had passed away. And a sea no longer existed.
2 And I, John, saw the holy city, new Jerusalem, coming down from
God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a loud voice from heaven which said, “Look, God’s
dwelling place is with men, and he will live with them, and they will
be his people, and God himself will be with them, and be their
God. 4 And God will wipe away all tears from their eyes. And no
longer will there be death, or sorrow, or crying. And no longer will
there be pain, for the former things have passed away.”
5 And he who sat on the throne said, “See, I make all things
new.” And he said to me, “Write this, for these words are true and
faithful.”
6 And he said to me, “It is done. I am the Alpha and the Omega,
the Beginning and the End. To him who is thirsty I will freely give
from the fountain of the water of life. 7 He who overcomes will
inherit all things. I will be his God, and he will be my son. 8 But
the cowardly, and the unbelieving, and the vile, and murderers,
and sexually immoral persons, and sorcerers, and idolaters, and
all liars, will have their part in the lake which burns with fire and
sulfur, which is the second death.”
Some have thought that there will be altogether a fresh and new
creation that will be formed only after the utter destruction of the
old. Others seem sure that it will be but the old creation purified by
fire and restored. The language suggests that it will be completely
new. 20:11 states that the old earth and heaven will flee away and
no place will be found for them. And 21:5 says “See, I make all
things new”. There is no value in making this a matter of dispute.
However God may be pleased to bring it about it is clear that there
will be vast changes from the world that we know now.
All things new 268
It is impossible to conceive clearly what beauty will adorn that

new world. How fair and beautiful the present creation is with its
snow-capped mountains, wooded hills, blue lakes and sparkling
streams, glowing sunsets, and clear night skies. If the earth under
a curse and defiled by its inhabitants can be so lovely, what pictures
can suggest to our minds the beauty of that new earth untouched
by sin and lovingly made by the Almighty Creator as the future
home for Himself and His redeemed people?
He next sees the city of God, the new Jerusalem, the central
dwelling place of God in that new heaven and earth throughout
those eternal ages of the future. And he hears a great voice from
heaven proclaiming in words true and faithful one of the most
glorious truths that ever entered the mind of man: “God’s dwelling
place is with men, and he will live with them”. This verse, together
with the similar verses, 22:3-5, is the glorious climax of the
Revelation and the whole Bible.
God’s delight has ever been with the sons of men (Prov 8:31),
and from the beginning of man’s creation till now He has sought the
fellowship of human creatures. This is a very sweet theme on which
to meditate. We see God coming to Adam in the garden of Eden and
communing with him there. It was God who gave him instruction
concerning the trees of the garden and it was in God’s presence
that Adam gave names to all the beasts of the fields and to all the
birds of the air. It was God also who came to Adam to create for him
a wife.
After the fall God, instead of forsaking the guilty pair, came
calling them to Himself. “They heard the sound of the Lord God
walking in the garden in the cool of the day” (Gen 3:8).
Sin made this marvelous desire for fellowship with man more
difficult (if I may so speak) for God to fulfill. But even after mankind
had greatly corrupted itself He still sought that individual here and
there who would walk with Him. So it is written, “Enoch walked with
God; then he was not seen again, for God took him”. And thus
God came to Noah and to Abraham and to Moses. But God desired
a nation, a whole people with whom He could dwell. He chose Israel
and gave them a plan for a tabernacle — “I will dwell among the
children of Israel and be their God. And they will know that I am
the Lord their God who brought them up out of the land of Egypt,
so that I might may dwell among them” (Ex 29:45,46). So when
the tabernacle was finished we read, “Then a cloud covered the
269 All things new
tent of the congregation, and the glory of the Lord filled the
tabernacle” (Ex 40:34).
Afterwards, when Israel was in the land, Solomon built a temple
for the glory of God. He had God’s promise that if they obeyed His
laws He would dwell among the children of Israel and would not
forsake them (1 Kings 6:13). So when the king of Israel had
finished that magnificent structure, God came to take up His
dwelling in it. “The cloud filled the house of the Lord, so that the
priests could not stand to minister because of the cloud, for the
glory of the Lord had filled the house of the Lord” (1 Kings 8:10,11).
Later in Israel’s history, in a time of great apostasy and
rebellion, Ezekiel the prophet saw that glory slowly, reluctantly
depart — God sorrowful to the last to withdraw His presence from
Israel (Ezek 9:3; 10:4,18; 11:23).
But no rebuff, no rebellion could destroy the desire of our God to
dwell with them. “Love is strong as death. . . .many waters cannot
quench love, neither can the floods drown it” (Song of Songs
8:6,7). Again God came down in love to walk in the midst of His
people: “The Word was made flesh, and lived [or tabernacled]
among us. . . .full of grace and truth” (John 1:14). Yes, in Christ
God’s delight was with the sons of men and with them He lived and
ate and talked and walked until the day that they rejected Him and
crucified Him.
Even then the unwearied love of God had devised another way
to dwell with man. At Pentecost there came “a sound from heaven
like a rushing, mighty wind. . . .and they were all filled with the Holy
Spirit” (Acts 2:2-4). God came rushing, swift to fill His house once
it was prepared.
“He came sweet influence to impart,

A gracious, willing Guest,
While He can find one humble heart
Wherein to rest”.
H. Auber
And now the Church is the temple of God and His dwelling place
on earth, “As God has said, I will dwell in them, and walk in
them” (2 Cor 6:16). The saints are “being built together for a
All things new 270
dwelling place of God through the Spirit” (Eph 2:22), and

individual believers are to know the presence of Christ living in
them, and their hearts are to be His home (Eph 3:17).
Oh, this strange and wonderful desire of God, this remarkable
delight with the children of men! But even yet the arrangement is
not ideal. Sin interrupts, the flesh retards this fellowship of
believers with their heavenly Father. They see but darkly as in a
glass, and enjoy His presence but poorly and intermittently.
But at the end the God of glory will satisfy all His desire, and will
live manifestly, continuously, eternally with men redeemed and
made forever sinless and blissfully happy. With His own hand God
will wipe away all tears from their eyes and will forever abolish all
pain and sorrow and crying and death. All these are the result of
sin, and sin will never have place in that new heaven and new earth.
This is the believer’s prospect. Lest any should think that these
things are visionary and imaginary and not eternal realities, that
great voice from Him who sits in heaven assures John and all who
will listen to Him, “These words are true and faithful”. To Him who
is Alpha and Omega it is all the same as finished, “It is done”. Nor
can that gracious One announce such glories without once more
sending out a loving invitation to all — “To him who is thirsty I will
freely give from the fountain of the water of life” (v 6). Let the
person thirsty for truth, thirsty for eternal satisfaction, thirsty for
God, let him come and take this water of life without money and
without price; let him drink and live forever.
In verses 7 and 8 we see the whole of mankind divided into two
general classes — the saved and the lost, those who take the water
of life and those who do not, the overcomers and the overcome.
There seems to be further evidence here that overcomers are
nothing more or less than genuine Christians.
(a) He who thirsts and takes the water of life in verse 6 and the
overcomer in verse 7 seem to be identical.
(b) That which is promised to the overcomer here is elsewhere
promised to all believers; “He who overcomes will inherit all
things”. A similar declaration is given to even the carnal believers
at Corinth (see 1 Cor 3:21-23). “I will be his God, and he will be
my son”. This is one of the great blessings of the new covenant in
which all true believers participate (Heb 8:10; 2 Cor 6:16:18).
(c) The overcomer is not distinguished here from any other type
of believer but only from the lost. The language leaves the
271 All things new
impression that if one is not an overcomer who inherits all things,

then he is among the unsaved who will have their inheritance in the
lake of fire.
In closing this section, once again the terrible fate of the wicked
is brought before us. Observe that to be fearful and unbelieving is
to be partner with the vile, the murderers and the sexually immoral,
and that a liar shares the same doom as the sorcerer and idolater.
To be cowardly in spiritual matters, to be afraid to believe and
confess Christ before one’s friends and neighbors is to be as worthy
of condemnation as though one killed a man or spent his living with
harlots. And to remain unbelieving is to commit a sin that God
cannot forgive — a sin that denies the veracity of God’s Word and
refuses His offer of mercy through Christ. Let no one speak of these
sins as though they were less than murder and idolatry. Liars have
a foremost place among the lost. They are pointed out here, in
21:27 and in 22:15.
The new Jerusalem
21:9 And one of the seven angels who had the seven bowls full of
the seven last plagues, came to me and talked with me. He said,
“Come here. I will show you the bride, the Lamb’s wife.” 10 And
he carried me away in the Spirit to a great and high mountain, and
showed me that great city, the holy Jerusalem, descending out of
heaven from God, 11 having the glory of God. And her light was
like a very precious gemstone, like a crystal-clear jasper. 12 The
city had a great, high wall with twelve gates. Twelve angels were
at the gates, and names were written on the gates, the names of the
twelve tribes of the children of Israel. 13 Three gates were on the
east, three gates on the north, three gates on the south, and three
gates on the west. 14 And the wall of the city had twelve
foundations, and on them were the names of the twelve apostles of
the Lamb.
15 He who talked with me had a gold rod to measure the city,
its gates and its wall. 16 The city is laid out like a square, and its
length is the same as its breadth. And he measured the city with
the rod, twelve thousand furlongs. Its length, breadth and height
are equal. 17 And he measured its wall, a hundred and forty-four
cubits, according to man’s measurement and that of the angel.
18 The wall was built of jasper, and the city was pure gold as clear
All things new 272
as glass. 19 And the foundations of the wall of the city were

embellished with all kinds of precious stones. The first foundation
was with jasper, the second sapphire, the third chalcedony, the
fourth emerald, 20 the fifth sardonyx, the sixth sardius, the seventh
chrysolyte, the eighth beryl, the ninth topaz, the tenth chrysoprasus,
the eleventh jacinth, the twelfth amethyst. 21 And the twelve gates
were twelve pearls, each gate a single pearl. And the street of the
city was pure gold like transparent glass.
22 And I saw no temple in the city, for the Lord God Almighty
and the Lamb are its temple. 23 And the city had no need of the
sun or of the moon to shine in it, for the glory of God illuminated
it and the Lamb is its light. 24 And the nations of the saved will
walk in its light, and the kings of the earth will bring their glory and
honour into it. 25 And its gates will never be shut by day (for there
will be no night there), 26 and they will bring the glory and honour
of the nations into it. 27 And no defiling thing will ever enter it,
or anyone who practices abomination or lying, but only those who
are written in the Lamb’s book of life.
22:1 And he showed me a pure river of the water of life, clear
as crystal, issuing from the throne of God and of the Lamb, 2 in
the middle of the city’s street. On each side of the river there was
the tree of life, producing twelve kinds of fruits and yielding its fruit
every month. And the leaves of the tree were for the healing of
the nations. 3 And there will be no curse whatever, but the throne
of God and of the Lamb will be in the city. And his servants will
serve him, 4 and they will see his face, and his name will be in their
foreheads. 5 And there will be no night there, and they will need
no lamp or light of the sun, for the Lord God gives them light. And
they will reign for ever and ever.
We come now to the final vision of the book and one of the most
glorious of all. The city of God and eternal life in that city — these
are the grand subjects now brought to John’s attention. They have
also been the great objects of the believer’s hope from the
beginning until this present day. No doubt this is the city
mentioned in other Scriptures. Abraham “looked for a city which
has foundations, whose builder and maker is God” (Heb 11:10).
Now the spiritual offspring of Abraham long for a better country,
273 All things new
that is, a heavenly one. Therefore God is not ashamed to be

called their God, for He has prepared for them a city”
(Heb 11:16). See also Heb 12:22 and 13:14. At last the city is
described which mortal eyes had never seen.
(1) It seems evident that a literal city is meant. It was a literal
city that believers of old sought, as we see from the above
Scriptures. The Lord Jesus has promised His people “In my
Father’s house are many rooms. If this were not so, I would have
told you” (John 14:2). But we should note what the angel said to
John here in v 9, “Come here, I will show you the bride, the Lamb’s
wife.” The city is the Lamb’s wife in the same sense that Rome is
the harlot women of chapters 17, 18. Rome is a literal city that
represents the false church. The New Jerusalem is a literal city
that represents the true Church. When we speak of New Delhi or
Tokyo or Washington we may be thinking of the literal cities and
nothing else. But we usually mean more than that. We may mean
the whole government of their respective countries, and all the
peoples they represent. Likewise, when we say “Mecca” we may be
thinking of the whole religion of Islam and its followers. So the
description John gives suggests the future glory and splendor of
the true Church as well as the literal city.1
(2) It is a city of tremendous proportions (vs 16,17). Lying
foursquare its length and breadth and height are equal. It is not
altogether clear whether the measurement of 12,000 furlongs
refers to the length of one side only or the total circumference of
the city. In the one case the city would extend 1500 miles in each
direction and its base would cover an area double the entire area
occupied by India today. In the other case the dimensions would be
375 miles in each direction — still a mighty city.
It is also difficult to determine from the few facts given whether
the city is in the form of a cube or a pyramid. It is perhaps easier
to envision a perfect pyramid or an inverted cone lifting its mighty
summit into the new heavens as high as the city is long. Winding
down the golden mountain is the golden street and the river of
God. However, it is true that the symbolism of a perfect cube is
found in the Scriptures in relation to God’s dwelling place (for
1
When I say a “literal city” I do not mean that it must be “material” as we understand
the word now. Heaven is without question a literal place and yet may be, for all we
know, composed of elements vastly unlike those that make up the rude and solid
materials with which we build on earh.
All things new 274
example, the holy of holies in the temple was a cube — 1 Kings

6:20), and the city may be in that form, even though it is very
difficult to form a picture of such a city in our minds.
(3) It is a city the brightness and splendor of which are almost
indescribable. Its glory is the very glory of God, and its light as
the brilliant reflection of a crystal (v 11). The city is built of pure
gold like clear glass and the wall of 216 feet (whether this is the
height or width of the wall is not clear), is a brilliant diamond-like
jasper. The gates are like massive pearls and the foundations are
garnished with all kinds of precious stones — sapphires, emeralds,
amethysts — blue, green, purple, red, clear and alive with light and
glory. How the pure light catches in these lovely gems, refracts
and reflects all the colors of the rainbow! This is a part of the glory
which God has given His people; this is the dwelling place that God
has prepared for Himself and for those who trust in Him before the
children of men.
(4) It is the capital city of the new creation, the eternal home of
God and the saints (22:3-5). There is the throne of God and of the
Lamb. There the saints of the ages will serve Him. There they shall
reign through all ages to come. There the name of God will be
written on their foreheads — that is, the character of God will be
fully manifest in them and they will belong to Him forever. And
there they shall see the face of God.
Verses 21:24-26 and 22:2 speak of the nations of those who are
saved. Some, thinking that there could be no nations in the ages
of eternity, have taken this as proof that conditions prevailing
during the millennium are described here. It is no easy matter to
speak with certainly on the relation of the millennium to the eternal
ages, or to determine the exact meaning of each Scripture that
refers to these two periods. In chapters 21 and 22 there may be
certain descriptions that have a double reference and apply both to
the thousand years reign and to that which follows. There certainly
will be nations in the millennium, and that which defiles and works
abomination or makes a lie (v 27) will be excluded from the city of
God. But it is not impossible that there will be nations in the eternal
ages on the new earth — that is, saints formed into various groups
and inhabiting celestial lands surrounding the new Jerusalem. It is
my opinion that this is the correct explanation. We read in 22:5,
“they will reign forever and ever” — indicating that the eternal state
is in view.
“Glorious things are spoken of you, O city of God” (Ps 87:3)
— things of glory beyond our ability to describe or envision. In that
275 All things new
new creation, in that city of God, there will be no temple (21:22),

no natural light of sun or moon (21:23), no night (21:25), no sin
(21:27), no disease (22:2), no curse (22:3), no rebellion (22:3),
no imperfection, no coming short of the glory of God (22:4), no
hiding of God’s face (22:4), no separation (22:5).
The activities of the saints can be summed up in four words.
(a) They will sing.“The ransomed of the Lord will return, and
come to Zion with songs, and everlasting joy on their heads. They
will obtain joy and gladness, and sorrow and sighing will flee
away” (Isa 35:10). Forever the saints will joyfully hymn their
Creator and Father, and their Saviour the Lord Jesus Christ. Can
we doubt that this will be with perfect harmonies and with songs of
endless variety?
(b) They will serve. Even now the greatest joy that earth affords
is found in the hearty service of God. Our joy will be perfect then
when we shall serve Him perfectly, without weariness and without
fault. We are not told what that service will involve.
(c) They will see. “I pray you, show me your glory”; “You cannot
see my face, for there no man will see me, and live” (Ex 33:18-20).
But what man in the flesh cannot do, man redeemed, perfected and
glorified will be able to do (Matt 5:8; Heb 12:14). Truly “your eyes
will see the King in His beauty; they will see the land of far
distances” (Isa 33:17).
(d) They will sit enthroned and reign to the ages of the ages.
Who are these who dare to boldly approach the throne and sit
as kings forever? Previously they groveled in the dirt, full of sin,
disease and death, under the curse of the law and the wrath of God.
What has made this vast, this eternal difference? The grace of God,
the Lamb of God — He has made all the difference.
“No condemnation now I dread;

Jesus, and all in Him, is mine!
Alive in Him, my living Head,
And clothed in righteousness divine,
Bold I approach the eternal throne,
And claim the crown, through Christ, my own”.
C. Wesley
18 Conclusion
22:6 And he said to me, “These words are trustworthy and true,
and the Lord God of the holy prophets sent his angel to show to his
servants the things which must quickly take place.”
7 “Look, I am coming quickly. Blessed is he who keeps the words
of the prophecy of this book.”
8 And I, John, saw these things and heard them. And when I
had heard and seen them, I prostrated myself to worship at the feet
of the angel who showed me these things. 9 But he said to me,
“Beware! Do not do that, for I am a fellow servant with you, and
with your brethren the prophets, and with those who keep the words
of this book. Worship God.”
10 And he said to me, “Do not seal up the words of the prophecy
of this book, for the time is at hand. 11 He who is unjust, let him
still be unjust, and he who is vile, let him still be vile, and he who
is righteous, let him still be righteous, and he who is holy, let him
still be holy.”
12 “Look, I am coming quickly, and my reward will be with me
to give every man according to his work. 13 I am the Alpha and
the Omega, the Beginning and the End, the First and the Last.
14 Blessed are those who do according to his commandments, so
that they may have the right to the tree of life, and may enter
through the gates into the city. 15 For outside are dogs, and
sorcerers, and sexually immoral persons, and murderers, and
idolaters, and whoever loves lies or makes them up. 16 I, Jesus,
have sent my angel to testify these things to you in the churches.
I am the Root and the Offspring of David, the bright and morning
Star.”
We have come to the closing portion of this grand book, the

Revelation of Jesus Christ. It is likewise the closing words of the
whole Bible and so is of great interest and importance. Here we
have the very last recorded things God has to say to man.
John has seen in vision the new heaven and the new earth. For
a time the city of God in all its radiancy of glory has passed before
his astonished and admiring gaze. His hands could almost have
handled its celestial substance, his heart has felt the throb of its
triumphant life, and his ears have caught the joyful sound of its
277 Conclusion
inhabitants. Now these vanish as suddenly as they appeared and

are gone as a dream in the night, and he is left standing on Patmos’
rocky isle in the presence of an angel, and a voice is sounding in his
ears. “These sayings are trustworthy and true, and the Lord God of
the holy prophets sent his angel to show to his servants the things
which must quickly take place” (v 6).
Thus the Almighty puts His stamp on His book. From chapter one
onwards to this closing section there are, as we have seen, striking
declarations concerning the faithfulness of God and the truth of this
part of His Word. God, knowing from the beginning that it would be
neglected, misunderstood, and scorned, has taken this way to
arrest the attention of men and impress us with the solemn truth of
these holy writings.
I do not doubt that this is also a testimony to the inspiration of
the whole Bible. The Revelation is inextricably intertwined with all
other portions of holy Scripture and what is true of it is true of them.
John adds his emphatic testimony to the voice of the angel — “I,
John, saw these things and heard them”. This is the same John
who wrote in similar fashion in his first epistle to the Churches —
“that which was from the beginning, which we have heard, which
we have seen with our eyes, which we have looked on, and our
hands have handled, of the word of life. . . .that which we have
seen and heard we declare to you” (1 John 1:1-3). And the
meaning here is the same there. John is a faithful and true witness
to the revelations committed to him by his Lord and Saviour.
Here these revelations have so charmed and overcome him that
for the second time he falls down to worship the angel who reveals
them, and is quickly rebuked for his error. Thus we learn the nature
of angels and the nature of demons. Satan and his followers solicit
worship, angels reject it. Then flee for your life from any person or
group that teaches the veneration or worship of any angel, or
spirit, or person, or object, or image other than the Lord God. It is
devilish.
John is commanded not to seal the sayings of the prophecy of
this book (v 10). This is in contrast with the command given him
in chapter 10 when the seven thunders uttered their voices. There
the word was “seal up those things which the seven thunders
spoke, and do not write them down”. Thus the command not to
seal the book means that it is to be written and published with
nothing concealed.
Conclusion 278
There is also a striking contrast here with the command given to

Daniel, “But you, Daniel, shut away the words, and seal the book,
until the time of the end” (Dan 12:4). This meant that the
prophecies of Daniel were given in such a way that they could not
be understood until a later time. Even Daniel was perplexed by
them (12:8,9). But the prophecies revealed to John were to be
unsealed. That is, they were given that the servants of God might
understand them.
The reason given for this unsealing was this: “The time is at
hand.” We won’t repeat here the remarks we made on verse 3 of
chapter one. It would seem that these things are always near,
always ready to suddenly take place, already prepared for the
sudden hour of fulfillment. God wants His people to be ready for
them in every generation. For this reason the book is unsealed
— in God’s eyes it is wise and needful that each generation of saints,
from the writing of the Revelation until this present day, should
have the truths of this book plainly before them for their
understanding. They are to be occupied with these ultimate
realities. The end of all things is to be ever before them. They are
to draw inspiration for service, and comfort in suffering from the
deep wells of unsealed prophecy. Needless to say “the time is at
hand” cannot mean that all the events John saw in vision were to be
fulfilled in his generation. This word here comes just after the
description of the return of Christ, the millennial kingdom which
follows that, and the new heavens and new earth — things, of
course, still unfulfilled, but still “at hand.”
Meanwhile, “He who is unjust, let him still be unjust, and he who
is vile let him still be vile”, etc (v 11). Does not God desire the
repentance and salvation of all? We know that He does. What,
then, is the meaning of this verse? It has been suggested that the
eternal state is in view — as a man has lived in this life so will he
be forever. No doubt this is true, except where grace has canceled
the past of the believer; but I doubt if it’s the truth meant here.
This statement follows the reference to the unsealing of the book,
and precedes the reference to Christ’s second coming as a judge of
both the righteous and the evil. The meaning seems to be this: if,
in the face of this unsealed book with its descriptions of future glory
and its warnings of future punishment, a man chooses to be unjust,
if his life choice is to be vile, then let it be. No compulsion will be
brought to bear upon him to move him from his determined
course. His punishment will be the terrible one of being left to
his injustice and vileness, as Pharaoh’s deliberate and willful
279 Conclusion
hardening of heart was justly punished with further hardening. But

let all such know assuredly that the Lord is at the door to punish
all those who practice unrighteousness. Yes, “tribulation and
anguish will come to every soul of man who does evil, to the Jew
first, and also to the Gentile” (Rom 2:9).
“But glory, honour, and peace, to every person who does good,
to the Jew first, and also to the Gentile. For there is no favoritism
with God.” This is the truth again brought to our attention here in
the closing chapter of the Bible. This is not the way of salvation
— it is the principle of judgment that will underlie God’s final verdict
on every human being. Each will receive what he has earned. And
this principle is enunciated by Him who is the “the Alpha and the
Omega, the Beginning and the End, the First and the Last”. His
judgment will determine the final, eternal position of every person.
In the final analysis, though there will be degrees both of glory
and of punishment, all of mankind will be in one of two groups. One
group will have the right to “enter in through the gates into the
city” (v 14); the other group will be “outside” (v 15). The one
group will have the right to enter in because they have done
“according to his commandments.” Compare 1 John 2:3-6 and
James 2:14-26. Such people have experienced the new birth, have
been transformed by the grace of God, and so prove their faith by
deeds. They have received the Lord Jesus as their own Lord, and
so set out to obey Him. Entering the city will be by grace alone, but
by the grace which causes believers to “do according to his
commandments”.
All others will be outside. A new word is found in this list of the
excluded (v 15), that does not appear in 21:8: “dogs” — persons
like the filthy scavengers of the streets of villages in the Orient. In
Deut 23:18 the word “dog” indicates a male prostitute. This word
connects with v 11 above — “he who is vile let him still be vile.”
For the third time the great sin and danger of either believing or
making a lie is emphasized. It thus takes first place among the sins
that will bar men from the city of God. Only the truth can make men
free (John 8:32), and lies are Satan’s greatest instrument to hold
men in bondage. It is only by disbelief or denial of truth that men
are lost, and only by belief and acceptance of the truth that they are
saved.
So important are the truths just recorded that the Lord Jesus
attests them by a personal witness: “I Jesus have sent my angel to
testify these things to you in the churches”. This appears the more
emphatic by the use of “I Jesus” — the only place in the Bible where
Conclusion 280
it is found. “These things” — a phrase that surely includes all the

visions that make up the book — are to be testified in the churches.
So it is plain that the teachings that refer to Antichrist, the
Tribulation, and kindred subjects vitally concern Christians now.
The Bible’s last Invitation
22:17 “And the Spirit and the bride say, ‘Come.’ And let him who
hears say ‘Come.’ And let him who is thirsty come. And whoever
will, let him take the water of life freely.”
Some think that the first two cries of “come” are directed to
Christ, the Bright and Morning Star, and express the longing of the
Spirit and the Bride for the coming of Christ, and only the last half
of the verse is to be properly understood as an appeal to men to
come and believe the Gospel. It seems more likely to me that the
verse is to be taken as a unit and as an expression of the great
invitations that continually sound out to men everywhere from the
Spirit of God and the Bride, the true Church.
Here in the last chapter of the Bible we have the last mention
of the Spirit. The first is found in the first chapter (Gen 1:2). There
He is seen brooding upon the face of the waters. Here He is calling,
“Come”. This is a part of His ministry through all the ages — to
prepare the earth as a dwelling place for God and man, and to call
individuals to dwell with God in His habitation.
The Bride also says, “Come”. This is the unique ministry of the
Church throughout this age. Without hypocrisy or doubting, we can
proclaim to all the world that God freely offers life in Christ and that
He wants all men to come. Let all who hear the Good News repeat
the joyful sound. Let all say “Come” until the whole round world is
ringed about with this blessed invitation. Let all men know that
whoever is thirsty, whoever is longing for true and abiding and
satisfying life, may come and drink freely and deeply at Christ’s
fountain (John 4:14). None are excluded from the invitation. No
blind fate, no binding predestination, can keep you from Him if you
will but come. Without money and without price, without hindrance
of any kind, the peoples of earth are called to come to Christ and
live.
The last warning
22:18 “I testify to everyone who hears the words of the prophecy of
this book: If anyone adds to these things, God will add to him the
plagues that are written in this book. 19 And if anyone takes away
from the words of the book of this prophecy, God will take
281 Conclusion
away his part from the book of life, and from the holy city, and from
the things which are written in this book.”
Particular emphasis is laid here upon the details of the Revelation
and not merely upon its general principles or teachings. The
warning is against adding to “these things” (v 18)), and taking away
from “the words” (v 19) of the book of this prophecy. Such a
warning was given to emphasize the importance of the book and to
safeguard it against irreverently changing its contents. Surely such
a warning is sufficient to deter any genuine believer from falling
into this error.
In the light of this warning it is surprising to read in a
commentary on the Revelation the following remarks on these
verses: “It is not to be interpreted with absolute literalness. It does
not refer to each and every individual word of the Revelation. It
so happens that the text of the Revelation is, in fact, in a bad
condition, and we do not know for certain what the actual wording
is. What it does warn against is tampering, interfering with,
distorting the teaching which the book contains. . . .it is the truth,
and not the wording of the truth which must not be changed.”1
This remark, and others he makes like it, indicate a low view of
Biblical inspiration.
The obvious fact is that we cannot know what the truth is if we do
not have the correct wording for it. When words are changed, the
meaning is changed. If words are not chosen with great care and
if they are not definite in meaning it is impossible to convey written
truth exactly. That is why throughout the Scriptures stress is laid
upon the very words God has spoken (Ex 4:11-15; Deut 6:6; Ps
12:6; Jer 1:9; Matt 4:4; 5:18; John 10:35; 14:26; 1 Cor
2:13). And that is why the warning is here given against interfering
with “the words”. To take away words is to take away truth. Beware
of loose views on the inspiration of Bible. For my part I agree
perfectly with C.H. Spurgeon: “We contend for every word of the
Bible and believe in the verbal, literal inspiration of Holy Scriptures.
Indeed, we believe there can be no other kind of inspiration. If the
words are taken from us, the exact meaning is of itself lost.”
The last doctrine of the Bible
22:20 He who testifies these things says, “Surely I am coming
quickly.”
1
W. Barclay, The Revelation of John, Vol. 2.
Conclusion 282
The last truth testified by the author of all the Bible is Christ’s
second coming, “Surely I am coming quickly”. This is a doctrine
referred to in one out of every 25 verses of the New Testament.
This is the blessed hope of all believers. Jesus Christ will come
personally, visibly, triumphantly, suddenly. The suddenness, the
swiftness of His coming is recorded three times in this last chapter
(v 7,12,20). As pointed out in chapter one, this does not
necessarily mean soon.
The last prayer of the Bible

“Amen. Even so, come, Lord Jesus.”
This prayer is echoed by every true believing heart. Long has

earth groaned for that hour, long have the hearts of God’s own
waited for the fulfillment of the promise. All of our hopes are in Him.
His is the glory we desire to see. To know Him face to face and walk
with Him fully, this is eternal joy. The final realization of all our best
and highest dreams we have seen afar off. We have been
persuaded of their reality, and have embraced them and confessed
that we are strangers and pilgrims on the earth. At the shout of our
descending King the pilgrimage will end and we will live forever at
home with Him. Even so, come, Lord Jesus.
The last blessing of the Bible
22:21 The grace of our Lord Jesus Christ be with you all.
Genesis ends with Joseph dead and in a coffin in Egypt. The Old
Testament ends with the threat, “lest I come and strike the earth
with a curse” (Mal 4:6). But the whole Bible fitly concludes with a
benediction of grace — grace that overcomes death and removes
the curse. “The grace of our Lord Jesus Christ be with you all.”
The last word of the Bible
Amen.
Yes, the last word of the Bible is “Amen”. So be it. “Amen” to

all of it, every word, every jot and title, to all the Revelation and to
all the Bible. Blessed indeed is the person who can from the heart
say “amen” to all that God has said.
Appendix A Objections to the Idealist Interpretation
This is also known as the Spiritual or Poetic Interpretation. None

of these names is really satisfactory, but we will use the name
“Idealist” hereafter. Those who adopt this system of interpretation
believe that the visions and symbols of Revelation chapters 4 to 20,
give us only principles and pictures and lessons valid from John’s
day to ours. For example, William Hendriksen in his commentary
clearly states that the visions under the seals, trumpets, and bowls
of wrath, do not refer to definite events or specific happenings. To
him they speak only of principles that operate throughout the
history of the world, especially throughout this present age. Some
other commentators take a similar view.
This interpretation seems to me to be at a great distance from
the true one, clearly contrary to the primary meaning of the
Revelation. No one can object to the idea that the Revelation
contains spiritual lessons and principles. That it does so is very
obvious. But I do seriously object to the view that it does not refer
to definite events or specific happenings. For this clashes with the
opening verses of the Revelation, where we are told in literal
language that the Revelation is a prophecy and that it concerns
things which must take place sometime after John wrote them. The
Idealist view is also in conflict with other facts, as we shall see.
There are two reasons most often stated by its supporters for
adopting this view. First the Revelation is a symbolic book, they
say, and so we must not think of literal and specific fulfillment.
Second, the Revelation had to be related in meaningful ways to
believers of the first century to whom it was written, and for each
succeeding generation until now. If chapters 4 to 20 are a prophecy
of end-time events, as the Futurists hold, they argue, they could
not have had this relevance.
These reasons are not valid. Let us look at the second one first.
(1) Is it really true that prophecy of far-off events cannot be

related in meaningful ways to those who live many centuries before
their fulfillment? If so, why do we have prophecy of such things at
all in the Revelation? How could the prophecy of the second coming
of Christ and connected events have been relevant to the people of
the first century? And the prophecy of the final destruction of the
world, and the complete overthrow of Satan? And the prophecy of
the new heaven and new earth? Everyone who believes the
Objections to the Idealist Interpretation 284
Revelation at all will agree that these things will have specific,
definite, and future fulfillment. And I think no one is so rash as to
say they must be interpreted so as to eliminate a specific future
fulfillment because they could have no relevance otherwise. But
if there can be some prophecy of far-off events which is relevant to
believers in the first century, the question naturally follows, if
some, why not more? Where is the rule that states we may have
some but not much? In fact, what real objection could there be if
most of the Revelation has to do with far-off events? For if some
prophecy of these events can be meaningful to first century
believers, then so can a great deal of such prophecy.
(2) Again, we must ask, how do real and specific events in the
far distant past have any relevance for us today? Much of the Bible
is history and prophecy fulfilled a great many centuries ago. Can it
have no meaning for us merely because we are separated from
those events by a long period of time? This would certainly be a
false why of looking at it.
(3) Still further, did the far-off events prophesied in many, many
chapters of the prophets Isaiah, Jeremiah, Ezekiel, and Daniel, etc
have any relevance for the people of their day? If they had no
relevance how can the Idealists explain the fact that these things
were written for them? If they did have relevance, then, in the
same way, the Revelation with its many prophecies of far-off events
could be relevant to people of the first century, and to every century
since then.
(4) It should be plain that the relevance of Bible prophecy does
not depend on the time of its fulfillment. That fulfillment may be in
the distant past; it may be in the far-off future. In neither case is
it robbed of relevance.
(5) Also we must insist that this relevance is not less when
prophecy speaks of definite events and specific happenings in the
far-off future. It was not so with the prophecies of the Old
Testament. It is not so with those of the New Testament. There is
not a spiritual lesson or principle the Idealists see in the Revelation
that those who believe in a plain future fulfillment cannot see and
emphasize equally well. We too know that there are already many
antichrists in the world. But we believe there will be a specific
Antichrist at the end of the age. We too are aware that in every
generation there is false religion, and anti-Christian propaganda.
But we believe this will be headed up in one person in the last days.
We all know that Jesus Christ is the Victor and that God is working
His purposes out now in the earth, that His throne is over all. But
285 Objections to the Idealist Interpretation
we believe He will reveal this in the future through special

judgments in the earth and then openly manifest His reign. We all
can see in the Revelation the way God works, and the way the devil
works, and the way man works, and we can learn very valuable
moral lessons and spiritual principles. And we are sure that
believing in a definite future fulfillment of these prophecies does not
at all weaken these lessons and principles.
(6) We should consider now the meaning and relevance of
prophecy for those who live long before its fulfillment. Some
suggestions are given on pages 7 to 9 of this commentary. One
obvious and important reason prophecy is always relevant, even
if it speaks of far-off events in this — no one can be sure just how
far-off the events may be! Believers in the first century had no way
of knowing that 2000 years might elapse before the end came.
They could think (and probably did think), that most of the events
prophesied in the Revelation would happen in their generation.
Each succeeding generation of believers had reason to think the
same thing, even as we do today. The time is “at hand” to every
generation. The end is always ready to come, as far as believers
know, and none can say when it will come. No doubt God inspired
the words of Revelation in just such a way that each generation of
His children should be expectantly looking for the fulfillment of its
prophecies. They should all listen to the warnings, apply the
lessons, prepare themselves in every way. This can have, and
does have, a profound effect on the lives, attitudes, and character
of God’s believing people. In other words, it is relevant. It is
significant and meaningful.
Relevance of prophecy
In some ways, the relevance of prophecy is similar to the
relevance of history. God reveals in prophecy, as in history,
spiritual and moral lessons. His people in every generation are to
learn them and apply them (1:3). God reveals in prophecy, as in
history, trials and tribulations His people must face. We are to be
prepared. God reveals in prophecy, as in history, things to be
avoided. We are to avoid them. God reveals in prophecy, as in
history, what man really is like, and how much he needs God and
His grace. I think I have learned as much about the true nature and
condition of man by a study of the Revelation as by the study of any
other book in the Bible. God reveals in prophecy, as in history,
something of His plan and program for earth and for His people. We
are to understand and get in line with God’s program. God reveals
in prophecy as in history, Himself. We are to respond to this
revelation. In this way, our minds are instructed, our hearts and
consciences are influenced, our spiritual lives are edified. And all
this is true even though prophecy, as history, may deal with very
specific events. Living in the light of future things is very important.
The apostle Peter, as clearly as anyone in the Bible, has shown
one way that prophecy of specific future events is relevant to every
one of God’s people in every generation. “But the Day of the Lord
will come like a thief in the night. In that day the heavens will pass
away with a great noise, and the elements will melt with fiery heat.
The earth also and the works that are in it will be burned up. Since
then all these things will be dissolved, what kind of people you
ought to be in holy conduct and godliness, as you look for and
speed the coming of the Day of God, in which the heavens will be
on fire and dissolve, and the elements will melt with fiery heat!
Nevertheless, in accordance with His promise, we look for new
heavens and a new earth, where righteousness dwells. Therefore,
dearly loved ones, since you look for such things, make every effort
to be found by him in peace, without spot, and blameless” (2 Peter
3:10-14).
This tells us that because we see what God will do in the future,
we should have strong motives for holiness of life now. As in all
Scripture, so in prophecy, there is a moral and ethical element
which is exceedingly important. There are principles of
righteousness which have nothing to do with the time of fulfillment.
This moral element has a profound effect on those who respond in
obedience to these revealed principles of righteousness. This is
true even though the giving of the prophecy may be separated from
its fulfillment by many centuries. The Bible itself declares that all
Scripture — history of long-past events, prophecy of far-off events,
or whatever — is “profitable”, is useful for the full development of
the man of God (2 Tim 3:16,17). So it is quite in vain for anyone
to say that any portion that relates to the far-off future can have no
relevance for those who first receive it.
Beyond all doubt, prophecy of far-off events can be relevant to
people of every generation, no matter how specific the prophecy,
and no matter how far removed in time is the fulfillment. The
passage from Peter is one example that shows this clearly.
Symbols
Let us now turn our attention to the other reason Idealists give
for holding their views. They insist that the Revelation is a book of
symbols and therefore we are not to look for specific events and
definite happenings, or for literal persons and times. This reason

can bear no more examination than the one we looked at above.
(1) No one imagines (at least I do not) that the Revelation has no
symbols. It uses many symbols — vivid, beautiful, powerful
symbols. We all know that the seven stars in Jesus’ hand in chapter
1 do not mean literal heavenly bodies. We all understand the
“lampstands” there symbolize the seven churches. None of us
expects to see a literal wild beast gain power at the end of the age
and rule the world, or that a literal prostitute with a literal gold cup
in her hand will be seen riding it. Symbols? Of course. Who would
dream of denying it? When we say that prophecy will be fulfilled in
literal events, we are not at all suggesting that there is no poetical
element, no metaphor, no symbol.
(2) But it is not accurate to call the Revelation a book of symbols.
It is a book of prophecy that uses symbols. And this is a different
matter altogether. It is a book that foretells specific literal events
which must take place after John wrote them down in language
sometimes not at all literal. We are clearly told this in 1:1-3. It is
hard to see, then, how these things refer merely to principles
already in operation before John wrote.
The Revelation often uses symbolic language to convey these
prophecies of specific future events. In 19:11-16 we have a vision
of the second coming of Christ. But does anyone think that because
some symbols are used there, it cannot be a specific event? All who
believe the Bible are quite sure that it will literally happen, even
though some of the language that describes it is symbolic. In
exactly the same way, we can say that other visions of the
Revelation are real prophecies of specific events which must occur.
If we have one such vision, why not many? I dare say that even if
there were nothing but symbols in all the Revelation and no literal
passages whatever, this could still be maintained.
(3) Other parts of the Bible which use symbolic language speak
of literal persons and events which must take place. The prophecy
might have come in visions or dreams, and be pictured completely
in symbols, but I cannot find that they ever give only principles and
spiritual lessons.
This is true in the opening book of the Bible, where visions and
dreams are first given and explained. See Genesis 15:7-21;
37:5-11; 40:5-22; 41:17-32. And this is unmistakably true
of that book of the Bible most like the Revelation — the prophecy
of Daniel. There we read of visions and dreams, of a symbolic
image (2:31-45), of a symbolic tree (4:10-28), and of symbolic
beasts (7:1-27; 8:1-27). These all set forth specific persons
or kingdoms, and literal events. We know this from the
interpretations given in the book itself. So it is certainly reasonable

to think that the visions of the Revelation also speak of specific
persons, kingdoms and events. The interpretation of the symbolic
language of visions, given by God Himself in other parts of His
Word, leads us to expect it.
Literal language
(4) And some of the Revelation is in plain literal language. This
is admitted by those who think most of it is symbolic. R.C.H. Lenski
has this comment concerning 20:11-15: “This vision presents the
last judgment. Practically all symbolism is dropped. The dead
stand before the throne, both the small and great, and ‘judged they
were, each one according to their works’ language that is literal as
can be written” (The Interpretation of St. John’s Revelation, page
599). Abraham Kuyper (who was no Idealist in the mold of
Hendriksen and Lenski, but who did think a great deal of the
Revelation is symbolic) says of another portion: “In chapter 6
which marks the beginning of these prophecies, the state of the
world is so radically affected as to put an end to all ordinary history.
Hence these six verses must be taken literally, lest we be misled by
appearance.” (Revelation of St. John, pages 25,26).
Then it seems there are at least two passages in the revelation
we can safely take literally! Actually there are many others where
“practically all symbolism is dropped”, which must be understood
literally “lest we be misled by appearance”. For example, 17:7-18,
given by the angel to John, is a literal explanation of the symbols
used earlier in the chapter. This is a very important literal passage
because it has to do with some of the leading persons and events
of the Revelation and teaches us how we should understand them.
Here and there are other comments in literal language which are
placed in the narrative to help us understand the symbols used. For
example 12:9-12; 13:7-10,18; 16:14-16; 17:7-18; etc. Other
portions as well are more or less literal, and even the most symbolic
portions have literal gleams. We must not try to get rid of
everything in the Revelation that is contrary to our views of what it
should contain by calling it symbolic and then putting on it any
interpretation we please.
Mixture of literal and symbolic
(5) There is very often a mixture of literal and symbolic language.
This is an outstanding feature of the Revelation. We must not think
that because some symbols are used in a passage, everything in it
is symbolic. For example, in 19:11-16, the “heaven opened” is the
literal appearance of Christ from the unseen spiritual world where

he has been these hundreds of years. The second coming of Christ
is literal. “The white horse” is no doubt symbolical: Christ is
coming in battle to crush His enemies. His names, “Faithful and
True”, “The Word of God” and “King of kings, and Lord of lords” are
literal, but I don’t suppose the last one will be literally written
on His thigh. The purpose for which He comes is given in literal
language —“He should strike the nations. He will rule them with an
iron rod”, but He will not strike them with a literal sword of steel,
or rule them with a literal iron rod. He will indeed come with
fierceness and wrath on the enemies of God, but He will not trample
a literal winepress. The total picture gives a specific event,
revealed in a vision, and recorded for us in a mixture of literal and
symbolic language. I think this is true also of many other visions of
the Revelation.
In this mingling of symbolic and literal language that we have
nearly everywhere in the Revelation, I do not mean to say it is
always easy to know what is literal and what is symbolic. But the
total picture may be clear, even when we can’t decide about each
detail. Probably the best rule to follow is to take literally that which
cannot be proved to be symbolic. But above all, we must not deny
that specific events are meant because symbols are used.
Explanations of symbols
(6) The Revelation also gives us literal explanations of symbols.
Here is a list of some of them. (J.B.Smith has a list of 46 explained
symbols in his commentary).
The 7 stars are the 7 angels or messengers (1:20)

The 7 lampstands are the 7 churches (1:20)
The Morning Star is Jesus (2:28; 22:16)
The great city spiritually called Sodom and Egypt is Jerusalem
(11:8)
The male child is Christ (12:5; 19:15)
The great dragon is Satan (12:9)
Time, times, and half a time are 1260 days (12:6,14)
The beast out of the earth is the false prophet (13:11; 19:20)
The prostitute is Rome (17:5,9,18)
The waters are people, etc (17:15)
The beast is the 8th king (17:11), and will ascend out of the
abyss (11:7)
The 10 horns are 10 kings who will reign at the same time
(17:12,17)
From these examples we see that each symbol refers to

something very definite and specific. The harlot woman does not
mean any city or all cities; she is one specific city — Rome. The
beast out of the earth is not every false prophecy ever uttered, but
the false prophet who will arise at the end of the age and be
punished at Christ’s coming. The 7 heads of the first beast are not
all the kingdoms of man, but 7 specific kings, connected with the 7
hills, which again points to Rome. The beast in its personal aspect
is an 8th king who is one of the 7.
(7) Other symbols can be understood by comparing them with
other Scriptures. I think we can say that every symbol is either
explained in the Revelation, or can be understood by comparison
with other Scripture, or can be detected by the language of the
context. I am not suggesting it is always easy to recognize the
meaning of a symbol — only that it may be possible. Understanding
fully the Revelation requires, of course, much prayer and study.
A rule for interpretation
(8) If we are not careful to follow the guidance of Scripture,
especially if we ignore or misunderstand the literal explanation of
symbols given in the Revelation, we will fall into disastrous errors
in interpretation. “An important rule of interpretation is that what
is literal must explain the figurative and never should the figurative
be used to explain the literal. Faith believes the literal and
understands what is figurative if elsewhere explained, either
expressly or by implication, but the interpretation that is
necessarily based only upon reason is in all probability erroneous”
(A Revelation of Jesus Christ by J.B. Smith, page 16). If we are not
careful with symbols, we will try to make them mean only what we
want them to mean in order to harmonize them with our system of
interpretation.
Strange interpretation
In the light of all the above, some interpretations of symbols
make strange reading. For example, Hendriksen says the first
beast of chapter 13 means the persecuting power of the devil
working through nations and governments throughout this whole
age, and the second beast means the false religions and
philosophies of the world during the same period. Lenski’s view is
similar — “The wild beast = the whole antichristian power set in

motion by Satan as the prince of this world” (Ibid, page 394). When
he says “whole antichristian power” he means throughout this
whole age from Christ’s first coming to His second, as his
comments make clear. Again, “This second beast = the whole
antichristian propaganda in the whole world” (page 413). This too
throughout this age.
But the question must be asked, How do they know this? Where
in the whole Bible is there any such explanation of these symbols,
or similar symbols? Another important question is this: how would
the ordinary believer of the first century (or in any century) who
read the Revelation ever discover that this was the proper
interpretation? And we must remember that this prophecy was
written for all the children of God — not just for the best guessers.
But we are not left to such guesses. The Bible itself gives us the
clue we need to understand these symbols. We have already noted
that in the Book of Daniel the prophet there are several beasts seen
in visions. None of these beasts represent an indefinite or collective
persecuting power. In chapter 8 there is a vision of a ram and a
goat. The vision is explained. The ram is Medo-Persia; the goat
is Greece. In chapter 7 there are 4 beasts seen in vision. In each
case the beast refers to a specific kingdom headed up by a literal
king. Daniel 7:17 gives the explanation “kings”, 7:23 gives the
word “kingdom”. So when we come to Revelation and read of
similar beasts in chapter 13, if we allow the Word of God to teach
us in this matter, we will interpret the beasts there in the same way
— literal rulers with specific kingdoms. And we will be the more
confident to do this because a comparison of Daniel 7 with
Revelation 13 reveals that the 4th beast of Daniel and the 1st beast
of Revelation 13 are the same beast.
So I believe it is perfectly Scriptural and in harmony with a sound
interpretation of symbols to say that the first beast in the
Revelation is a literal ruler who comes to power at the end of this
age and will reign over a specific empire strong enough to subdue
the whole earth, as chapter 13 plainly says. And the second beast
is a lying prophet who joins forces with the first beast. Together
they will be the final manifestation of all the antichristian power and
propaganda that have been in the world all through this age. To
say more than this is, it seems to me, to go far beyond Scripture.
The view expressed by Hendriksen, Lenski, and others, ignores the
analogy of Scripture. It disregards the clues the Bible itself gives for
interpretation.
Another example of Idealist interpretation concerns the identity

of the 144,000 from the tribes of Israel (7:1-8). Lenski says they
cannot be literal Jews. In his view, “the 144,000 are all of God’s
people” (Ibid, page 252). Again, “This is the Church Militant
viewed in its completeness” (page 245). Hendriksen agrees that
it is wrong to say that the “symbol” indicates Israel according to the
flesh. To him it seems safer to teach that the 144,000 represent the
entire church on earth throughout the centuries. Both think that
ten tribes of Israel have been lost in history long ago, and will not
reappear. Lenski writes, “Long ago, when the ten tribes of the
northern kingdom had been deported into Assyria, these ten
disappeared completely; they were absorbed by paganism” (Ibid,
page 253).
Their explanation of the 144,000 is extremely unlikely.
(a) We are not told that the 12 tribes of Israel are symbolic. If
the list there of 12 tribes is not literal language, there is no way of
knowing it.
(b) The literal nation Israel, according to more than one
prophecy in the Word of God, will turn to Christ at the end of this
age, and be converted. See Rom 11:25-29; Jer 23:5-8; 32:37-
40; Ezek 20:40-44; 37:21-28; Dan 12:1; Hos 3:4,5; Zech
10:10-12; 12:9-14; etc. The vision in Revelation 7 could easily
be linked with that. (For a fuller discussion of the future conversion
of Israel as a nation, see the author’s book, “Storm Over Israel”).
There is no Scriptural proof at all that the Church is the “new Israel”,
and that old, literal Israel is cast off forever.
(c) When God wishes to signify people other than the literal
Israel, He does so very clearly. In the same chapter He speaks of
a great multitude “of all nations and tribes and people and
languages” (v 9). The 144,000 are obviously contrasted with this
group in two important ways — number and race, or national
connections. If we ignore this we shall necessarily fail to
understand who the 144,000 are.
(d) The Bible nowhere teaches that ten of the tribes of Israel
disappeared during the captivity in Assyria, and were absorbed into
paganism. In Acts (no symbolical book) Paul spoke of the 12 tribes
as then existing, more than 700 years after the Assyrian captivity
(Acts 26:7). James likewise spoke of the 12 tribes (1:1). There are
other references which show that the 10 tribes did not disappear.
See Ezra 6:16,17; Isa 11:11-13; Jer 3:18; Ezek 37:15-22;
Matt 19:28.
(e) The time the vision speaks of must be carefully noted. It is
after the 6th seal has been opened at the end of the age. The
144,000 are sealed after the Great Tribulation and just before great
trouble for the whole world. This is one more reason for saying they
cannot represent all the children of God in this whole age.
If the 12 tribes listed in Revelation 7 do not indicate literal Jews,
there is no way of knowing what they do indicate. To me it makes
no more sense to say these 12 tribes signify the whole church on
earth made up of people from all nations and tribes and people and
languages than to say people from all nations and tribes and
nations and people and languages signify literal Jews!
But are we to think that the number 144,000 is also literal?
Perhaps ordinary believers reading it would think so. We have
already seen what Lenski and Hendriksen think — 144,000 is
certainly symbolic and represents the total number of the saved in
this whole age. Lenski writes, “only people such as the Russellites
take this 144,000 literally” (Ibid, page 251). However, William
Newell, a godly Bible teacher for many years, was as far as possible
from being a “Russellite” (Jehovah Witness) and he says, “The
12,000 of each tribe means, of course, simply 12,000. In Elijah’s
day God had left for Himself seven thousand (1 Kings 19 and
Romans 11). We believe that these were exactly seven thousand
persons. Inasmuch as there is no hint of the 144,000 being ‘a
symbolic number’ — that is, a sign or indication of some other
number, we shall and must receive God’s words concerning the
future as literally as we do concerning the past. They are 12,000
from each tribe” (The Book of The Revelation, by William R.Newell,
page 111).
Walter Scott, who took the Futurist view as Newell did,
disagrees. He writes “The number of the sealed is of course
symbolic, and simply denotes that God has appropriated a certain,
complete, yet limited number of Israel for Himself” (Exposition of
the Revelation of Jesus Christ, by Walter Scott, page 166).
G. H. Lang explains it somewhat differently. He says of the
number 12 as it appears in 144,000 “in this place it is both literal
and symbolic, the twelve tribes being the literal number, but
12,000 being symbolic” (The Revelation of Jesus Christ, by G. H.
Lang, page 22).
William Barclay has his own view on the 144,000: “It is quite
certain that that number does not stand for the number of the
faithful in every day and generation”. He thinks it is symbolic of
people “who in the time of John are sealed and preserved from the
great tribulation which at that moment was coming upon them”
(The Revelation of John, by William Barclay, Volume 2, page 29).
Abraham Kuyper wrote: “The 144,000 which in the 12 x 12 x

1000 mystically indicated a very great host”. But God expresses a
very great host in entirely different language in the Revelation, a
thing which Kuyper and Hendriksen and Lenski do not take into
account sufficiently. In 5:11 we have — “The number of them was
ten thousand times ten thousand, and thousands of thousands”; in
7:9 — “a great multitude, which no man could number”; 9:16 —
“the number of the army of the horsemen was two hundred
thousand thousand, and I heard the number of them”. So how can
144,000 mean more or less the same thing? The lesser numbers of
the Revelation are often in contrast to the larger, and certainly in
this case, for we have the contrast in the same chapter.
If we take the 144,000 symbolically, I think it is far safer to say
with Scott that they indicate a “certain, complete, yet limited
number”. The 12 tribes are of course literal tribes of Israel. The
naming of the tribes, and the time the vision speaks of, and the
contrast with the second group in the chapter are the only sure
clues we have to the identity of this group.
Twelve may be the number of witness. “Twelve is used as the
number of those who in every age have been called out to witness
for some truth which the world needed” (The Revelation, by W.
Boyd Carpenter, page 97). Also 1000 may be 10 x 10 x 10 (as some
suggest) — the perfect cube, indicating completeness. The
144,000 would thus mean that God in the end of the age will turn
the whole nation of Israel (such as will still be remaining at that
time) back to Himself to be a witness in the earth in the age to
come. This would be in agreement with His Word in Rom 11:26
— “All Israel will be saved”. This number is still much smaller than,
and in contrast to, “the great multitude which no man could
number” of the saved of every tribe and nation which we read of
later in the chapter. The total of the nation Israel to be saved in the
end of the age will be much less than the saved from among “all
nations, and tribes, and people, and languages.” It will be a
“complete, yet limited number”.
Interpretation of numbers
In passing we should note that the Idealists interpret the
numbers of quantity in Revelation as follows:
The 144,000 represent a vast multitude

The 24 elders (in the view of most of them) represent a vast
multitude
The 4 living creatures (in the view of some) also represent a vast
multitude
200,000,000 (9:16) are also a vast multitude
10,000 times 10,000 plus thousands of thousands (5:11) also
are a vast multitude
We sometimes see this same lack of discrimination when it

comes to interpreting numbers that indicate time periods. In
revelation chapters 4 to 20, we have “about half an hour” (8:1),
“one hour” (17:12), 3 1/2 days (11:9), 5 months 9:10), 42
months or 1260 days or “time, times and half a time” (11:2,3;
12:6,14; 13:5), and 1000 years (12:1-6).
It is obvious that “about one half hour” is a very short period of
time, and probably is to be taken literally. At least there is no clue
that it means anything else. Also there is no reason why 3 1/2 days
and 5 months cannot be taken literally. “One hour” (17:12) is
obviously not to be taken literally — it gives the time period of the
reign of the 10 kings with the beast, and what is said of them in the
rest of the chapter can hardly be done in one literal hour. It is the
context that leads us to this conclusion. So one hour there means
a comparatively brief period of time. This one hour is actually 42
months. This we learn by referring to 13:5 — the beast with 10
horns continues in power for 42 months or 1260 days. This in turn
is called “a short time” (see 12:6 and 12:12).
A comparison of all these above references gives the following
equation: time, times, and half a time = 1260 days = 42 months =
a short time = “one hour” (most emphatically a short time).
It will strike many readers as a strange fact that the Idealists say
these 42 months refer to this entire age from Christ’s first coming
to the end. Lenski confesses that he doesn’t understand the exact
symbolic meaning of these numbers — “why the time is first
designated `months’, and why the symbolic number is `forty-
two’, we are unable to say”; “Why the time is first designated in
`months’, secondly in `days’, thirdly in `seasons’, I do not know.
Their number seems to express the same duration of time” (Ibid,
page 332).
Still he insists that this time period signifies this whole New
Testament age of grace — “For forty-two months’, the whole time
until the end. . . .over the entire world and for all time until the end”
(page 398).
Hendriksen agrees that this period represents this whole age,
the complete New Testament era.
But neither of them explains how this can be, or offers any proof.
Actually there is no reason at all in the context for thinking this time
period is symbolic, let alone symbolic of this whole age. I think the
reason it is referred to in different ways — months, days, times, a
short time, one hour — is that we might clearly understand that a
short, literal time period is meant. After all, if God wanted to
indicate a literal time of 42 months in a book that uses a mixture of
literal and symbolic language, how could He do it more plainly?
Would any way God used have satisfied the Idealists that a literal
time period was meant?
The 1000 year period of 20:1-6 is treated in the same peculiar
manner by many Idealists. To them the 1000 years mean the same
time period as the 42 months! “The 1000 years are the complete
New Testament era. John was in it; you and I are in it now” (Lenski,
Ibid, page 576). Hendriksen’s view is the same.
We now have the complete equation of the time periods of
Revelation as we would have to make it for the Idealist
interpretation —
3 1/2 years = 42 months = 1260 days = a short time = one hour

= 1000 years = more than 1900 years to the present!
Some readers of this, I fear, will be sure to think this is not

explaining numbers, but ignoring them! Among other things, they
utterly fail to explain why, if the reign of the beast in chapter 13 and
the reign of the saints in chapter 20 cover the same time period,
God did not indicate it somehow. It would have been easy enough
to have used “1000 years” in chapter 13, or 42 months, 3 1/2
years, or 1260 days in chapter 20. The fact that entirely different
figures are used is one fact among several which suggest they are
completely different time periods.
According to the Idealists almost all numbers, it seems, should
be reduced to two — nearly all numbers of duration mean this entire
age, and all numbers of quantity mean a vast multitude!
Abraham Kuyper also insists that most of the numbers of the
Revelation are symbolic, but he thinks an interpretation like that
adopted by Lenski and Hendriksen is utterly unacceptable. “These
Apocalyptic prophecies do not refer to the past, they are no history
of the past twenty centuries, but forecast what is to come at the
beginning of the end. When this will be, how many years it will take
the Seals, the Trumpets, and the Vials to fulfill themselves, we do
not know. Nothing prevents the quick succession of one upon the
other. It might not cover more than the space of a single year”
(Ibid, page 23).
So apparently he thinks the 42 months are not literal but do
indicate a very brief period, indeed perhaps only a year. He
similarly interprets the 1000 years of 20:1-6! “We cannot reckon
here with years, yet if for one moment we might indulge in a play
of imagination, we might readily picture to ourselves that binding
and incarceration of Satan were to last but a few days” (page 292).
“In Revelation the idea ‘thousand’ is never taken literally” (page
277). I fear that the Idealists in general “indulge in a play of
imagination”!
Here we have three commentators who are sure the numbers in
the Revelation are symbolic and cannot be literally interpreted. But
there is considerable disagreement about what the symbols mean.
Lenski and Hendriksen teach that both the 42 months and the 1000
years mean this whole age, already more than 1900 years. Kuyper
is sure that we simply cannot understand the Revelation this way.
To him both the 42 months and 1000 years mean very brief periods
of time, the first just before Christ returns, the second just after.
And who can prove which interpretation is right? If numbers are
taken as symbols, and there is no proof what the symbols may
mean, then one man’s guess or “play of imagination” is as good as
another’s.1
I think both interpretations are wrong. There is nothing in the
context of 20:1-6 that indicates the 1000 years are the same as 42
months, or are a very brief period, or are even symbolic at all. A
period of time repeated six times in seven verses should cause us
to stop and consider the possibility at least that it might be literal.
Especially since there is no suggestion in the context that it is
symbolic, and no parallel passage in the Bible that requires it.
Certainly to say that the saints lived and reigned with Christ for a
few days, is to say a great deal less that this passage would lead us
to expect.
1
Another who insisted on an entirely symbolical or spiritual interpretation of the
Revelation, and was the farthest thing possible from a literalist, Patrick Fairbairn,
wrote about the 1000 years reign in these words, “That the things written concerning
this belong to the still undeveloped future, we entertain not the remotest doubt, and
regard as utterly futile all the attempts that have been made to accommodate the
terms of the description to any period of the past”. He looked for a millennial reign of
glory still in the future, but before the literal bodily return of Christ. He thought the
millennial age might be a very long one indeed.
I see no reason at all why the 42 months should not be taken

literally. As we have seen, we are told in so many words that 42
months = 1260 days = 3 1/2 years, and that it is a short time. Also
the context and language of chapters 4 to 20 indicate that these
visions relate to the end of the age.
They come after “the things which are” — after the churches of
this whole age reach complete development according to chapters
2 and 3.
In 1:19 Christ Himself gives the outline which points to this same
truth.
Chapters 4 and 5 indicate a great and new thing is about to
happen.
We are told in 1:1-3 that these things are prophecy to be fulfilled
sometime after John wrote. In 1:7 these things are directly linked
with Christ’s second coming.
Under the seals, trumpets, and bowls we see terrible
destructions that carry away a large part of mankind (a “fourth part
of the earth” — 6:8; “a third part” of them who remain — 9:18).
There are spectacular signs in the heavenly bodies (6:12-14;
8:12; 16:8,9).
There are other tremendous events, plagues, etc, the description
of which is very much like the literal plagues in Old Testament days
(8:7-11; 11:6; 16:3,4).
There is mention of “the great tribulation” in 7:14, which Jesus
revealed would be at the end of the age (Matt 24:21,29).
There are details given concerning the activities of the beast and
the false prophet in chapters 13 and 17 that have never been
fulfilled (13:7,8,15-17; 17:8-17. Also 11:7).
And we have seen these symbols must have specific fulfilment
— and there is simply no way we can have specific fulfilment
stretched over 2000 years.
In fact, everywhere in these chapters we have an overwhelming
impression of the end of the age which is not easy to evade. It has
always seemed to me that it would be plain as day to any believer
who read these things without prejudice, without a view to defend,
that they simply have not happened yet.
To sum up (with charity toward all I must state the case as I see
it): the Idealist interpretation of the Revelation is uncertain,
unwise, unnecessary, and unsafe. It is uncertain (to say as little
as could be said). As we have seen, the explanation of numbers

and symbols by those who adopt this system leaves much to be
desired. It seems to me that they often arrive at their
interpretation by ignoring the clues of the context, the analogy of
Scripture in parallel passages, and the explanations given in the
Revelation itself. Much of what they say by way of interpreting
these numbers and symbols is mere assertion without proof of any
kind.
Their interpretation is unwise also. To heap so heavy a weight of
explanation on such a feeble foundation is surely not wise. Their
interpretation of the above numbers and symbols is not an
insignificant part of their scheme — it is absolutely basic to it. And
because that interpretation is so uncertain, their whole view of the
Revelation is equally uncertain.
Their interpretation is also unnecessary. To emphasize
principles and spiritual lessons one does not need to deny that we
have in the Revelation specific events which must be fulfilled. There
is another system that can emphasize all the spiritual lessons and
principles, and at the same time explain the Revelation far more
successfully. This is the Futurist system of interpretation. The
Idealists no doubt think their interpretation is necessary to make
the Revelation fit into their entire scheme of theology. If they have
no place in their theology for the conversion of the literal nation of
Israel, or for a future reign of Christ on earth, then, of course, when
they come to the Revelation they must try to explain in some other
way what seems to me to be plain prophecies of these things. But
it is the business of the commentator to set forth what is really in
the text, not what he wants to see there. Pre-suppositions can
blind us to the true meaning of any Scripture, especially perhaps to
the meaning of the Revelation. If we are not very careful, instead
of explaining the prophecies of this book, we will be explaining them
away.
And their interpretation is unsafe. To deny a specific fulfilment
of that which the Word of God calls a prophecy of things which must
come to pass, does not seem safe to me. I fear it tends to obscure
the “more sure word of prophecy; to which you do well to take
heed as to a light that shines in a dark place, until the day dawn
and the day star arises in your hearts” (2 Peter 1:19).
Appendix B Overcomers and Overcoming
Wonderful things are promised to overcomers in the seven

letters to the churches. Here are future blessings that all believers
long to receive. The question is, Who will receive them? Who are
the overcomers?
The word “overcome” itself presents no great difficulty. It simply
means to conquer, to gain the victory. But although the meaning
of the word is plain enough, there is considerable disagreement
about the relationship between overcoming and the Christian life.
In general there are three distinct views on who these overcomers
are. Each of these views depends in large measure on how the Bible
as a whole in interpreted. These views are as follows:
(1) Some teach that overcomers are believers who keep their
salvation to the end. They fight the good fight of faith, get the
victory in trials and temptations and at last enter into eternal life.
Non-overcomers, according to this view, would perish even though
they may once have been truly saved. They lose their salvation by
failing to overcome.
(2) Some teach that overcomers are those who gain a measure
of victory in the Christian life that not all true Christians attain. The
overcomer will receive the great rewards promised in these letters;
others may truly be saved but by failing to overcome will lose these
rewards. G. H. Lang was of this opinion. He wrote, “The assertion
that all believers are overcomers is so plainly contrary to fact and
to Scripture that one wonders it ever has been made.” (The
Revelation of Jesus Christ, Oliphants Ltd, pages 91,92)).
(3) Yet others teach that overcomers are all true Christians, all
real believers, and that all real believers are overcomers.
According to this view, those who fail to overcome were never true
Christians, never really born again. This last view may seem the
most unlikely one to some people, but I am persuaded that it is
more than likely the truth.
Let us carefully consider this question with an open mind and a
prayerful heart.
Things promised to overcomers
The things promised to overcomers in these letters would
certainly seem to belong to all of God’s children without exception.
(a) “To him who overcomes I will give the right to eat of the tree
of life, which is in the midst of the Paradise of God” (2:7). Do any
301 Overcomers and overcoming
of us imagine that some real Christians will be barred from this

tree? Will there be a flaming sword in that future Paradise to keep
some of God’s own away? Is it not plain that all who trust in Christ
for salvation and arrive in the Paradise of God will have the privilege
of eating of this heavenly fruit?
(b) “He who overcomes will not be hurt of the second death”
(2:11). The second death is described in 20:14,15. All unbelievers
will be cast into the lake of fire which is the second death. Are we
to think that any true Christians will be among them?
(c) “To him who overcomes I will give some of the hidden
manna to eat, and will give him a white stone” (2:17). The hidden
manna is Christ Himself, the eternal sustenance of all of His people
without distinction. The white stone is linked with the manna. He
who receives the one receives the other.
(d) “He who overcomes and keeps my works to the end, to him
I will give authority over the nations. . . .and I will give him the
Morning Star” (2:26-28). The Morning Star is Christ (22:16) whom
all believers will enjoy forever. The promise of ruling the nations is
similar to 3:21 below.
(e) “He who overcomes will be clothed in white clothing, and I
will never blot his name out of the book of life, but I will confess his
name in the presence of my Father and before his angels” (3:5).
Are we to think that these are promises made only to a select band
of Christians who have reached a higher level of victory and
spirituality than their brethren? Or to all real believers without
exception? Surely the latter. We know that all who trust Christ and
confess Him here below will be confessed in heaven, and will walk
with Him in the white garments of heaven, and will have their
names kept in the book of life.
(f) “Him who overcomes I will make a pillar in the temple of my
God, and he will never go out. And I will write on him”, etc (3:12).
Can we imagine that some real Christians will fail to be permanently
built into God’s eternal dwelling place? (None fail of it now — Eph
2:19-22; 1 Cor 12:12,13. And will not all partake of the nature of
Christ and the Father and the heavenly city?
(g) “To him who overcomes I will grant to sit with me on my
throne” (3:21). No doubt this will be for the purpose expressed in
2:27 — “he will rule them with a rod of iron. As the vessels of a
potter they will be broken to pieces”. According to Ps 149:6-9
Overcomers and overcoming 302
“All his saints have this honour.” I find it very difficult to imagine
that the Body of Christ will be divided, part to be received with Him
to reign and part rejected. As it is written, “If we endure, we will
also reign with him” (2 Tim 2:12). Let it not be thought that the
word about enduring narrows this last promise. It is plainly
indicated in the Scriptures that all true believers continue in the
faith to the end (John 10:27.28; Heb 10:36-39; etc).
(h) “He who overcomes will inherit all things [21:7, including all
the things described in the preceding verses]. I will be his God,
and he will be my son”. God dwelling with men and wiping all tears
from their eyes, the enjoyment of a land where there is no death or
sorrow or crying or pain, the privilege of living forever in the new
heaven and earth — the overcomer will inherit these things. And
will anyone dare to say that some true believers will not? Rev
21:7,8 describes only two classes of people — overcomers who
inherit all these things, and unbelievers who inherit the lake of fire.
Thus it appears that all these promises made to overcomers
concern things that all genuine believers will possess, and not
merely a lesser number of very spiritual believers.
Heirs of God
We know that all true Christians are heirs of God. Romans 8:17
tells us that we are joint heirs with Christ if we suffer with Him. But
we see everywhere in Scripture that suffering is an unavoidable
part of the life of faith. It is not something that may or may not
come. It is bound to come if we are united to Christ by faith, if we
are children of God (see Acts 14:22; John 16:33; etc). “And if
children, then heirs” — not, mind you, “if exceptionally victorious
children, then heirs”. Galatians 4:7 teaches the same truth. “If a
son, then an heir of God through Christ”. Some have taught that
there is a difference in Scripture between a son and a new-born
child, that if the child refuses to grow up he does not become a son
and so does not inherit the promises. But Gal 4:5,6 makes sonship,
not a matter of attainment, but a matter of redemption and
receiving the Holy Spirit. Each child, each believer, is a son; and
if a son, then an heir of God.
1 Peter 1:3-5 teaches this same truth. All who are “begotten
again” are “kept by the power of God to an inheritance
incorruptible and undefiled, reserved in heaven”.
To the struggling, sometimes defeated and frequently carnal
believers at Corinth, Paul wrote these blessed words concerning
their inheritance: “All things are yours; whether Paul, or Apollos,

or Cephas, or the world, or life, or death, or things present, or
things to come; all are yours. And you belong to Christ, and Christ
belongs to God” (1 Cor 3:21-23).
What shall we say of Abraham and his inheritance? Was the
promise that he would be the heir of the world based on some
process of growth in him, or his spiritual attainments? This is what
is written: “For the promise that he would be the heir of the
world, did not come to Abraham, or to his offspring, through the
law, but through the righteousness of faith. For if those who are of
the law are heirs, faith is made void, and the promise made of no
effect. . . .therefore , the promise comes by faith so that it might
be by grace, and be certain to all of Abraham’s offspring, not only
to those who are of the law but to those also who are of the faith
of Abraham, who is the father of us all” (Rom 4:13-16).
Inheritance is entirely of grace apart from law, or works, or
attainments (see also Col 1:12). It is received simply by faith. Only
thus can the promise “be certain to all of Abraham’s offspring”.
Yes, “He who did not spare His own Son, but delivered him up for
us all, how shall he not with him also freely give us all things?”
(Rom 8:32).
Whoever is born of God
John teaches us elsewhere, under the inspiration of the Holy
Spirit, that “Whoever is born of God overcomes the world. And
this is the victory that overcomes the world, even our faith. Who is
he who overcomes the world, but he who believes that Jesus is the
Son of God?” (1 John 5:4,5). Words could hardly be plainer. It
would not be inconsistent with Scripture, then, to substitute “born
of God” for “overcomes” in these promises given to the seven
churches. Nor is this an isolated statement in John’s writings. It
is at the heart of his doctrine (1 John 3:2,3,9; 4:4). There is a
power, a principle of life in every child of God that tends to triumph
over the world, sin, and Satan. The power within is greater than
that without and thus he is enabled to overcome. “You are of God,
little children, and have overcome them, because greater is he
who is in you, than he who is in the world”.
True Christianity
Overcoming is what the Christian life is all about. God is at work
in all believers to enable them to persevere in the faith to the end.
Christianity that does not overcome is not true Christianity at all.

Christianity is Christ — Christ living in the believer both to will and
to do of his good pleasure. And Christ is at the right hand of God
continually interceding for all believers (Heb 7:25). Because of
this true Christians do not fall into unbelieving, lifeless apostasy.
On the contrary, they seek for glory, honor and immortality (Rom
2:7), and if people do not do this they will not receive them at all.
Believers hear the Shepherd’s voice and follow Him (John
10:27), and if people do not do so they are not true sheep all. They
follow peace and holiness (Heb 12:14). They have been freed from
sin and made servants of righteousness (Rom 6:18), and sin will
not have dominion over them (6:14). Everyone of them, who has
a living hope at all, purifies himself (1 John 3:3), and cannot be
continually living in sin because he is born of God (3:9). God gives
them the victory through Christ (1 Cor 15:57), and they are more
than conquerors through Him who loved them (Rom 8:37). One of
the chief blessings of the new covenant is just this: “I will put my
laws in their mind, and write them in their hearts” (Heb 8:10). That
is, God creates a kind of people whose inward desire is to keep the
Word of God and who are given power to do it. “He who says, I
know him, and does not his commandments, is a liar, and the truth
is not in Him” (1 John 2:4). Truly anywhere we look in the New
Testament a believer is seen to be a new creation. And because he
is a new creation in whom the Spirit of God lives, he strives to
overcome. This is how God brings “many sons into glory” (Heb
2:10). The true Christian is “not of those who draw back to
perdition, but of those who believe to the saving of the soul” (Heb
10:39).
Persevering faith
The overcomer is one who has persevering faith, which alone is
true, saving faith. (This seems to me to be one of the leading
messages of the book of Hebrews.) And overcoming is the
perseverance of the saints. All believers fail in many ways and
some fall into grievous sin. But still, if they are true believers at all,
the general tendency of their lives is to overcome (Prov 24:16).
Overcoming is just to live a genuine Christian life no matter what
the opposition or difficulty may be.
What unbelievers might consider marks of fanaticism, what
some Christians consider to be badges of a select group of
overcomers, I consider to be the marks of true Christianity.
Objections
I know that some will bring objections to this view from their
experience with professing Christians. It will be said that we have
all known real Christians who, as a matter of fact, have gone back
and spent the remainder of their days in sin. To this I will say two
things. First, I do not think it is wise or safe to set our experience
with professing Christians against the plain statements of the Word
of God. Let God be true regardless of our experiences. The man
who gets his doctrine, not from the Bible, but from his experience
is certain to fall into serious error. Second, I do not think it is
possible for us to determine with certainty the true state of others
who make a profession of faith in Christ. Some weeds have much
the same appearance as wheat. It is possible to come very close
to true saving faith, to persuade oneself and others that one is
saved, and yet to be still unregenerate and lost. If the reader would
know how closely the false may resemble the true, let him obtain
and study Jonathan Edwards’ Treatise on the Religious Affections.
I am not contending for mere doctrine, but for God’s power and
grace and faithfulness towards His people on the one hand, and for
a pure, overcoming Christianity on the other. The process of
bringing many sons into glory is no easy one (1 Pet 4:16-19). The
believer still has a tendency to evil, and he must be kept from a
life of sin. He has a tendency to shrink from suffering, and he must
be brought through much suffering. His faith is often weak and has
a tendency to falter, and he must be kept believing to the end (Heb
3:6,14; Col 1:23). God will save the righteous, all of them, but
they must be brought through many trials, and kept in the faith
to the end. From the believer’s point of view, the process whereby
this is accomplished is overcoming, patient endurance in the faith.
And when at last he stands in glory, having kept the faith in spite of
all enemies and all obstacles, it is a tremendous victory. It is
conquering in the face of terrible opposing forces.
And we should live our Christian lives in the expectation that we
will be overcomers, “Let us expect to be preserved. If we go out
anticipating failure we shall have it. . . .It is the prestige of an army
that secures its victory; it is the quickening assurance that it has
never been defeated that carries it irresistibly against the foe”
(A. B. Simpson).
There are further remarks that must be added to make this view
of overcoming clear.
Why warnings?
If all true believers overcome we may wonder why God gives
warnings and exhortations and promises to the churches
concerning them. One answer may be this (apart from the

possibility that the warnings are for those who have made a
profession without being really born again): this is part of God’s
method of making overcomers. He does not work in His people
ignoring their wills, their motives, or their minds. He provides
them with powerful incentives to overcome, not because He is
afraid they will not, but because this is one way of making sure they
will. Danger signs or detour signs are not placed on a road under
repair in order that motorists might think they are certain to have
an accident. They are there to prevent accidents. Those who take
heed to the signs are safe. They are not to think that because a
warning sign is there they are probably going to have an accident.
God has placed many danger signs in His Word. The unbeliever, the
mere professor of religion ignores these signs and goes on to
destruction. The believer believes them and avoids the dangers.
The Father has arranged matters so as to keep His children on
earth from falling into a carnal, unbelieving sense of security, or
apostasy. There are several checks to this and warnings are one.
(a) God’s discipline is another. He will not permit believers to
have their own way without troubling them. He chastens them that
they might be partakers of His holiness. When they sin His hand is
heavy on them until their “moisture is turned into the drought of
summer” (Ps 32:3,4).
(b) God’s Spirit inwardly constrains His people. He stirs them up
to renounce themselves and seek God. He speaks the convicting
word to their inmost souls and works continually to form them into
Christ’s image.
(c) If, as may be, in too large a measure His warnings are
unheeded, His chastening resisted, the voice of His Spirit ignored,
He will remove His children from earth. Sometimes Christians
“sleep” because they would not keep themselves from certain sins
(1 Cor 11:30). All His warnings, constraining, and acts of discipline
are for the same purpose: “We are disciplined by the Lord, so that
we will not be condemned with the world” (1 Cor 11:32).
Degrees of overcoming
There are obviously degrees of overcoming. Many fail in many
ways and are still classed as overcomers. And some believers are
a good deal more triumphant than others. This is where the
teaching about rewards comes in. There is no doubt whatever that
there will be special crowns for special services, special prizes for
special labors. There are some promises for things in the future
that all real Christians, all overcomers will receive, but there will
also be rewards that only those who earn them will receive (1 Cor
3:11-15). Thus all overcomers will reign with Christ (Rev 3:21), but
there will be different places allotted in the kingdom according to
service done now in the world (Luke 19:11-27). The challenges to
overcomers are not to be confused with the rewards believers
might win.
The important question
Lastly, let us consider this — one of the most important
questions we can ask ourselves as professing Christians is this: am
I actually overcoming? For if we are not in fact overcomers we will
not inherit these things no matter what our theory of overcoming
may be.
So let us be sure that no doctrine or doctrinal disagreement
obscures the purpose for which these letters to the churches were
written. In them the Holy Spirit is portraying a background of
conditions in the midst of which His children have found themselves
all down through the ages — conditions which tend to drag them
down and dim their witness, conditions of temptation to
compromise, conditions which sometimes demand either yielding
or death. To His tried people in such conditions God gives these
glowing promises to remind them of their great future in glory, to
inspire them to right choices and godly living in the present. The
Spirit is emphasizing the need for living an overcoming life, and
urging all who call themselves Christians to search themselves as to
whether they truly love Christ.
The work of the Spirit in the heart of every believer goes on in this
way — He gives a constant inspiration to holiness. Again and again
He calls and warns Christians who are tempted by the fleshpots of
Egypt to remember that they are pilgrims and strangers on the
earth. He points their eyes and hearts to their glorious inheritance
above. The true doctrine of the Bible does not encourage a life of
carnal, unbelieving, sinning security. The only eternal security the
Bible teaches is the security of the overcomer.
May God grant that we may search our own hearts. The tendency
these days is to worldliness and self-seeking, to spiritual
complacency and self-sufficiency. If there is no striving of the
Spirit in our hearts toward holiness, no yearning to overcome, no
self-sacrifice, no committal to God’s will, no abandonment of
ourselves to His loving hands, we may well question ourselves
whether we are in the faith (2 Cor 13:5).
“He who overcomes will inherit all things. And I will be his God,
and he will be my Son” (Rev 21:7).
Appendix C Objections to the Historicist View
Here are some objections to the view that the 7-sealed scroll has
to do with the history of this entire Church age. Some of these
objections apply equally well to some of the interpretations of the
Idealist school.
(1) The 7-sealed book contains “The things which will take place
after these thiings” — that is, the things that will occur after the
churches have come to their full development as described in the
letters to the seven churches. They occur at the end of the age and
from John’s standpoint were far in the future.
(2) It is clear that the taking of the 7-sealed scroll by the Lord
Jesus from the hand of God, described in chapter 5, is a climax of
tremendous significance. Very evidently it indicates that a new
beginning is at hand that will usher in a state of things different from
that which has gone before. But we will search in vain for any such
crisis, any such new beginning from the ascension of Christ and the
outpouring of the Holy Spirit at Pentecost until this present day.
Nor can it be sound teaching to assert that Christ received the 7-
sealed scroll at His ascension and began to open the seals at
Pentecost when this Church age began. It need hardly be pointed
out that those events took place, not after “the things which are”
(the seven churches of Asia) but many years before.
(3) Moreover, Church history required no unsealing of a scroll to
enable it to run its course. It was set in motion, as seen above,
many years before the writing of this book of the Revelation in 96
A.D. It was already in process of fulfillment when John was caught
up to heaven to behold visions of things to come. Its nature, the
principles of its development, and its end had already been given in
other portions of the New Testament.
(4) The language of these remaining chapters (chapter four
onwards) never, in itself, suggests the history of the Church
throughout these long centuries. Such a view must be read into the
language; it does not come out of it naturally. The ordinary servant
of God (for whom the book was written) of John’s day, simply by
reading these chapters would never guess that there were anything
here about the future centuries of the Church. It was possible for
such a person to understand this book only on the assumption that
it does not contain a pre-written Church history. Likewise, that
servant of God, were he living in this day, simply by a study of the
language of the book itself, could never imagine that there were
anything here concerning the past centuries of the Church. We turn
309 Objections to the Historicist View
from books about the Revelation to the Revelation itself. And when
we do, we see no Goths and Vandals, no Turks and Saracens, no
Constantine, no individual pope, or Luther — unless our minds have
been pre-conditioned to try to see them and desire to see them.
(5) If Revelation gives us a symbolic summing up of the history
of this age, who will interpret it for us? It is plain that, in such a
case, we would be too much at the mercy of the historians with their
various and sometimes contradictory interpretations. It is not
surprising that those who hold the Historicist View depend a good
deal on Edward Gibbon and other writers of ancient and medieval
histories. I find it extremely difficult to believe that God requires a
profound study of history in order that His book should be
understood by His ordinary believers. Christ is the Revealer, the
book is unsealed, and the Revelation is to “his servants”, all His
believing sons and daughters. It is there open and intelligible for
them to read and understand. If a thorough knowledge of the
history of Europe and western Asia is required, then it is a sealed
book still to the majority of God’s servants. Not a university
education, not a searching of the secular histories of the world, but
faith and obedience, and a searching of the Scriptures are required
if we would grasp the teachings of this book.
(6) There are many other prophecies in the Bible that relate to
literal events to come in the end time. When the language and
symbols of these chapters of Revelation are compared with these
prophecies it is seen that they refer to the same time and the same
events. Scripture must be its own interpreter, and it is only by
carefully examining the words which the Holy Spirit has taught that
we can hope to arrive at the truth. In the Revelation it is usually not
left to us to determine what a certain symbol means. Here and
there we have the meaning of symbols given, words of explanation
in plain and literal language. We also have references and allusions
to other Scriptures that help us to understand the symbols. These
aids to understanding, if accepted and believed, point us to the end
of the age and not to a long history of the Church on earth.
(7) In any case, the Historicists see in the Revelation, not the
history of the Church throughout the world, but that small part of
the world that was within the boundaries of the old Roman Empire.
It is hard to believe that an interpretation so confined that ignores
a large part of the Church and the world can be that culmination of
all the threads of Scripture, of all the history of the earth that we
might well expect to find in this final book of the Bible.
(8) One of the leading characters in the Revelation is an
individual at the head of a powerful empire. He is called the “beast”.
Objections to the Historicist View 310
From the time that he appears by this name in a position of power

until his utter defeat by the Lord Jesus Christ at His coming he rules
42 months (13:5), which is 3 1/2 years or 1260 days. If this time
period is understood literally (and no satisfactory reason has been
advanced why it should not be) the matter is settled once for all. If
it is not taken literally we are involved in endless difficulties. The
Historicist says that each day of this time period should be
understood as a year, and that 1260 days actually mean 1260
years. There certainly is no proof for this position found in the
Revelation itself and very little (if anything) to even suggest such an
interpretation anywhere in the Scriptures. The Historicists do this
because they wish to identify the beast with the long succession of
Roman Catholic popes. In the comments on chapter 13, I have
given reasons to show that the beast of the Revelation cannot be
the pope. But even if the pope were the beast (which he is not) and
if we could admit that 1260 days are 1260 years (which we cannot)
it would still not be possible to work the time period of the beast’s
reign into the history of this age. The beginning of the pope’s power
is generally placed at either one of two dates — 533 or 607 A. D.
Whichever one of these dates we take, the result is the same.
There is no possible way to stretch the 1260 years to reach to the
time of Christ’s return. It comes only to 1793 or 1867. As far as I
am concerned, the fact that Christ did not return to destroy the
beast at either of these dates is one of many insurmountable
obstacles to believing that the Historicists are right.
A false charge
Before closing this subject we should take note of a charge the
Historicists sometimes make against the Futurist view. Some of
them have said that theirs is the truly Protestant interpretation,
held by the Reformers, and that the Futurist interpretation was
devised by the Jesuit Ribera just before 1600 to keep Christians
from identifying the “beast” of the Revelation with the pope. They
say we should suspect the Futurist view because of its origin, and
they imply that those who adopt it are falling into Ribera’s Roman
Catholic trap. This is nonsense. Futurists who believe their Bible
may hold as strongly as anyone else to all the essential doctrines of
the Protestant Reformation.
As for the origin of the Futurist view — I am profoundly convinced
that an ordinary believer who knew something of history and had
never heard of any system of interpretation, by reading and
rereading the Revelation, would never become an Historicist but
might well become a Futurist. Perhaps he would not call himself
that, but he should be able to see that the things revealed there
311 Objections to the Historicist View
have simply not happened yet, and so will happen sometime in the
future just before the return of Christ. I mean to say that the origin
of the Futurist view is to be found in the Bible itself and not in a
Roman Catholic commentator who came many centuries after the
Bible was written.
However this may be, there were certainly Futurists long before
Ribera. The writings of Irenaeus are among the most precious
writings of the early Church which remain. Irenaeus (who lived
sometime between 120 - 202 A. D.) was a pupil of Polycarp.
Ancient tradition says that Polycarp (born about 65 A.D.) was a
disciple of the apostle John, the recorder of the Revelation. If this
is true (and there is no evidence against it, as far as I know), then
Irenaeus was linked to John by a common friend and brother in
Christ.
We have no commentary by Irenaeus on the Revelation, but in
his masterpiece, Against Heresies, he made comments on various
Biblical prophecies. He did not always write clearly, but we can see
from his comments in general what he believed. He wrote of a
personal Antichrist who would appear at the end of this age and rule
three years and six months, and sit in a literal temple in Jerusalem.
He wrote that there would be great tribulation at the end such as
there had never been before, and that Antichrist was connected
with this. He wrote that the resurrection of the just would take
place after the coming of Antichrist and the destruction of the
armies under his rule. He wrote of a temporal and earthly kingdom
of the saints after the resurrection and that this could not be
understood in reference to “super-celestial” matters. He
mentioned that the judgment of the great white throne would be
after this kingdom.
In other words, he was a Futurist.
His comments on these matters can be found in pages 553-567
in the writings of the Ante-Nicene Fathers, Vol. 1, published by
Wm. B. Eerdmans Publishing Company, Grand Rapids, Mich,
U.S.A., 1956 edition. The writings of Irenaeus were republished by
Erasmus and others during the time of the Reformation, many
years before Ribera wrote.
Appendix D Will the Church go
through the great tribulation?
The question, of course, refers only to that part of the true

Church which is Christ’s Body that is remaining on earth at the
close of the age. The large part of the Church has, through the
centuries, already gone on to glory (and often through much
tribulation).
This problem is much more complicated than it appears at first
glance. The answer one gives to it depends to some extent on
one’s system of interpretation of the Scriptures as a whole. Those
who hold to a rigid dispensational interpretation of the Bible (for
example, the position of the Scofield Reference Bible) usually
teach that the Church will be caught away from earth before the
Tribulation begins. Those who reject the dispensational
interpretation teach that the Church will go through the Tribulation
(if they admit there will be a Great Tribulation at the end of this age,
which many of them do not). However there is a more moderate
view of dispensationalism that teaches the Church will go through
the Tribulation.
To examine this question thoroughly involves looking at many
of prophecies in the Bible. Those who are persuaded that pre-
tribulational dispensationalism is the best possible interpretation of
end-time events seem sure that this doctrine is interwoven into
the very text of Scripture. Those who oppose this interpretation
seem equally sure that the idea of a pre-tribulation Rapture is a
fiction, an incorrect interpretation imposed on the Scriptures from
without.
It is not possible here to go into great detail regarding the
reasons given on either side of this question. I can only list them
here with a few comments that seem in order.
I have endeavored to answer in some measure the arguments
usually advanced for pre-tribulationism, but have included the
arguments for post-tribulationism unopposed. This is not because
I am convinced beyond all possibility of doubting that the Church
will go through the Tribulation. I do so because in certain
evangelical circles all the teaching, both in the pulpit and in books
dealing with the Revelation and the Lord’s return, is on the side of
pre-tribulationism, and the strong case for post-tribulationism is
either ignored or unfairly presented. Also the advocates of pre-
tribulationism habitually use certain arguments that are weak and
very answerable.
For several years of my early Christian life I personally heard
and read nothing on the subject of the Lord’s return but that
313 Will the Church go through the great tribulation?
produced from the viewpoint of pre-tribulationism. I was convinced

it was true without ever having examined the arguments on the
other side. When I finally had the time and opportunity to
investigate the case for post-tribulationism I found much more to
be said for that interpretation than I had ever been led to believe.
It may seem to some of my many pre-tribulationist friends that
I have been unfair in my own presentation of this controversial
subject. This is to be regretted. I do not love controversy and do
not wish to offend. I could not be persuaded to include this
Appendix at all without being convinced that it is in the best
interest of the truth to do so. I am concerned for the Church. I fear
lest she will be lulled into a sense of false security in these perilous
times. If the Church must face the Tribulation she should be
warned and prepared for that time of terrible trouble. So I would
stir up the saints to rethink this whole matter. If a profound and
unbiased study proves pre-tribulationism to be the true doctrine of
Scripture, I will not be at all dismayed. It is not the opinion of man
I wish to be established, but the truth of God.
Let the arguments here presented on this question be carefully
and prayerfully considered. And may the Spirit of God guide us all
into the truth.
Now let us turn to the arguments themselves. First, the reasons
usually offered to convince us that the Church will not go into the
Tribulation. Many and varied are the arguments presented for pre-
tribulationism by such men as H. A. Ironside, William Newell, John
Walvoord and others of more recent times. Dwight Pentecost in
his book, Things to Come, lists 28 reasons, and John Walvoord in
his writings still more, but some of these can easily be grouped
together to form a less impressive number. I give below those that
seem to me to be the most weighty.
Dispensationalism
(1) The dispensational interpretation of the Bible is the principal
bulwark of pre-tribulationism. Reject the dispensational
interpretation and the question loses much of its meaning.
Dispensationalism divides man’s history into different ages or
dispensations. Thus:
Christ Rapture 2nd
The Abraham Moses
Noah Coming
Fall
Eden
INNOCENCY CONSCIENCE HUMAN PROMISE LAW GRACE TRIB. MILLENNIUM
GOVERNMENT
The The All

The Gentiles The Jews
Church Jews Three
Will the Church go through the great tribulation? 314
It emphasizes the fact that God has dealt differently with man
in different ages. It particularly stresses the difference between
Israel and the Church, and insists that the Church began at
Pentecost and had no existence in former dispensations. It teaches
that the Church is a mystery revealed in this age only, a
parenthesis in God’s dealing with Israel.
According to this view, when Israel, as a nation, rejected their
Messiah, God laid them aside and brought a new thing into being
— the Church of Jesus Christ. When the Church is completed it will
be caught away to heaven. Then God will begin to deal with Israel
again as in former days, bring that nation back to Himself, and use
it as a mighty instrument for the evangelization of the world.
Through their efforts the multitude of saints referred to in
Revelation chapter 7 are brought to Christ. But neither the saved
Israelites who evangelize them, nor the great number of people
who are supposed to be saved through their witness in that day will
be members of the Church, the Body of Christ.
Dwight Pentecost lists 24 differences between Israel and the
Church, and suggests that these distinctions make it very unlikely
that these two separate groups of people could be in a program
together even for as brief a time as the Tribulation.
Comment: Whatever we may think of dispensationalism (and a
great many conservative Christians reject it),1 this argument
when applied to the Tribulation loses its force when it is seen that,
as a matter of fact, God has dealt with both Israel and the Church
together in the same time period. In the days when Christ lived on
earth He lived in Israel and dealt directly with Israel. Yet at the
same time He was beginning the training of the apostles, the
human instruments in the founding of the New Testament Church.
And, of course, God went right on dealing with Israel long after the
Church age began (Luke 21:20-24; Romans chapter 11; etc.),
and is dealing with them to this day in a way that is fulfilling His
Word concerning them. Speaking of their dispersion throughout
the world in the Church age, Robert Gundry has written,
“Dispensationally speaking, if the Church presently occupies the
predicted time of Israel’s dispersion, she may also occupy the
predicted time of Israel’s final tribulation”. And on the destruction
1
I believe that, on the whole, in some measure, dispensationalism may be a help in
understanding God’s varied outward ways of dealing with mankind from the
beginning. But we must be careful not to let it obscure the unity of the Bible and of
God’s purpose throughout the ages.
of Jerusalem he wrote, “If an event such as the destruction of

Jerusalem prophesied in the OT (Dan 9:26), fell within the Church
age (A. D. 70), from the dispensational standpoint other events
foretold in the OT and relating to Israel, such as tribulational
events, might equally well fall within the Church age” (The Church
and the Tribulation, pages 14,15).
True, the Church and Israel were not then, and are not now, in
a “program together” in the sense of being two separate groups of
saved people. But neither will they be such in the Tribulation. If the
Church goes through the Tribulation, there will be only one group
of saved people during that time, but God will at the same time be
preparing Israel to receive their Messiah, Jesus Christ, at the end
of it.
It seems clear from Scripture that Israel will not be saved until
the Tribulation is over (Zech 12:10-14; 13:1,2; Rom 11:25,26).
Certainly the Bible nowhere teaches that they will be saved before
the Tribulation and become an evangelizing agency during the
Tribulation. So if Israel is saved after the Tribulation there will not
be two distinct saved groups before that time.
It is possible to over-emphasize dispensational distinctions and
make them teach something God never intended. There is not
always the clear-cut line separating ages that dispensationalists
sometimes insist on. Conscience did not come to an end with the
establishment of human government. Government did not end
with the coming of the ages of promise and law. Something new
was added, but the old was not removed. And there was certainly
an overlapping of the dispensations when the old age of Israel gave
way to the new age of the Church. It is possible to believe that
there will be an overlapping at the end of this age when it in turn
gives way to the millennial age. One could believe this without
giving up any truly essential feature of dispensationalism. In the
Tribulation period, God may continue to deal with the Church as
well as with Israel and the nations, and bring them all through the
closing days of the age.
Daniel’s 70th week
(2) The scope and the nature of the 70th week of Daniel’s
prophecy make it very unlikely that the Church will be in it — so
the pre-tribulationist argues.
Daniel’s prophecy of the 70 weeks is found in Dan 9:24-27.
Seventy “weeks” (or more literally, seventy “sevens”) are
appointed by God to fulfill His purpose toward Israel and their holy
city, Jerusalem. These “weeks”(or “sevens”) are obviously weeks
of years. They are divided into three periods.
7 “weeks” — from the time of the order to rebuilt Jerusalem until

that task was completed — 49 years.
62 “weeks” — from the completion of the street and wall of
Jerusalem until Messiah is cut off — 434 years.
This gives a total of 69 weeks from the command to restore and
build Jerusalem until the crucifixion of Christ.
After Messiah is “cut off”, 1 “seven”, or 7 years, remains for the
complete fulfillment of God’s determined purpose as revealed in
9:24. This last “week” was not fulfilled during Christ’s lifetime or
by His death, for it must occur after these. The question is, when
was the 70th “seven” fulfilled? Or, if it is not yet fulfilled, when will
it be?
The dispensationalists say that the fulfillment of the 70th week
is still in the future; that when Israel rejected and crucified the
Messiah the prophetic time clock regarding them was stopped, and
God turned from them to the Church. At the end of the age He will
turn to Israel again, start the clock once more, and cause the 70th
week to run its course. Thus:
Command to Jerusalem Calvary Anti-Christ 2nd Coming
rebuild Jerusalem rebuilt
Parenthesis Great
(The Church) Tribulation, etc
7 WEEKS 62 WEEKS 1 WEEK
The above explanation has not been proved beyond possibility

of doubting, but may be, on the whole, the best view of this difficult
passage. In any case, Dan 9:27 does seem to clearly suggest a
close connection between the 70th week and the rise of Antichrist
at the end of this age. No doubt that wicked person himself will be
the abomination that makes desolate (see my comments on
Revelation chapters 11 and 13). And it is he who will cause the
sacrifice and oblation to cease (compare Dan 11:31).
Concerning this future 70th “seven” the pre-tribulationist
teaches the following:
(a) Its scope is entirely Jewish and has no reference to the
Church at all. Dan 9:24 refers it to “your people” (Daniel’s people
— the Jews) and “your holy city” (Jerusalem). Just as the Church
had no part in the first 69 “seven” so it can have no part in the 70th.
Comment: Some, of course, will not at all agree that the Church
had no share in the 69 weeks. They are sure that the Church was
in Israel in Old Testament days, and that believers then were as
much a part of it as believers now. But even if we say the Church
began at Pentecost and had no part in the 69 “seven”, it would not

necessarily follow that it could have no part in the 70th “seven”.
For if it had no existence during the 69 it obviously could not have
had a part in them, but being in existence now it may have a part
in the 70th. The words “your people” and “your holy city” in Dan
9:24 do not necessarily exclude everyone but Jews. There are
other things said to Israel in the Old Testament that have
application to the Church now — for example, Jer 31:31-34 (Heb
8:7-13), and Joel 2:28,29 (Acts 2:16-18). See also Acts 3:24 and
1 Peter 1:12. In any case, it is perfectly plain from Rev 7:9-17 that
a great multitude of Gentile believers of some sort do have a
prominent part in the so-called 70th “seven”. So this time has
purposes that reach far beyond the borders of Israel. Also, as we
have seen, as the 69 “seven” were drawing to a close and the
dispensation was giving way to the new age of grace, there was an
overlapping of dispensations.
(b) The nature of the 70th “week” is a strong indication that the
Church cannot be on earth at that time. According to the pre-
tribulationist, it is a time of wrath (Zeph 1:15,18; Rev 6:16,17;
11:18; 15:1), judgment (Rev 14:7), indignation and punishment
(Isa 26:20,21), trouble (Jer 30:7), destruction (Joel 1:15), and
darkness (Joel 2:2). The Church is the Bride of Christ and the
special object of His love. It is the temple He inhabits, His very
Body. God has not appointed the Church to wrath. She will not
come into judgment, will never be punished for her sins, and will
not face destruction from the Almighty. Her members are children
of light and not of darkness. How, then, is it possible for the Church
to go through the Tribulation? Pentecost writes in Prophecy For
Today, “This view (post-tribulationism) holds that the Church is
going through the seven years of the Tribulation period, will
endure the judgment of the wrath of God, and then will be caught
up to meet the Lord in the air to return immediately with Him to the
earth”.
Comment: The mistake made by Mr Pentecost is a very common
one and terrible confusing. It confuses the Tribulation with the Day
of the Lord which follows it. These two times are quite distinct (see
my comments on chapter 6, pages 124-129) and must be
recognized as such if we are to properly understand end-time
events. These two time periods are separated by clear signs in the
sun, moon and stars. The Day of the Lord is the wrath of God. The
tribulation is the wrath of Satan and ungodly men. The Church will
certainly never have to endure the judgment of the wrath of God
— no more than Israel in the land of Egypt endured the judgments
that fell on the Egyptians.
Moreover, it is clear as daylight that many saints will be in the

Tribulation. Whatever its nature may be, it will be such that some
of God’s dear people will be called upon to face it. (See 7:9-17;
12:17: 13:7; etc). If some may be, then we in the Church may be.
For my part I find it difficult to believe that the Tribulation saints will
be any less the object of God’s love and care than believers are
now, or that they will be called on to face something that is
impossible for the Church to face. If the Tribulation is the wrath of
God, how can there be saints of any kind in it? If pre-
tribulationists cannot answer this question, they should stop using
this argument. See the note in this commentary on page 139-143.
The Restrainer
(3) The work of a restrainer in 2 Thess 2:3-7 is offered in
evidence that the Church will not be in the Tribulation. Some teach
that the one who holds back the full apostasy of the Church and the
rise of the Antichrist (vs 6,7) is the Holy Spirit. As long as the true
Church is on earth indwelt by the Holy Spirit the “mystery of iniquity
[or lawlessness]” is restrained. When (according to them) the
Spirit is removed at the Rapture of the Church there will be no
longer a check to the floods of ungodliness in the apostate church
which remains in the world.
Comment: There is no mention of either the Rapture or the Holy
Spirit in 2 Thess 2:6,7. That the Holy Spirit is the restrainer is only
a guess. Other possibilities have been suggested. For all we know
it may refer to angelic power operating in a fashion similar to that
recorded in Rev 7:1 and 9:14,15. All we can say for certain is, Paul
told the Thessalonians “what is restraining”, but he has not told us.
Even if the restrainer is the Holy Spirit, “taken out of the way” does
not necessarily mean removed from earth in the Church at the time
of the Rapture. That is reading into the passage something that is
not stated.
Moreover, it is my conviction that the Holy Spirit is much more
likely to be poured out in a wonderful way during the Tribulation
than He is to be withdrawn from the earth (Acts 2:17-21). I believe
that He will strive with men up until the very hour when the Day
of the Lord is ushered in, after the Tribulation. I find it very hard to
believe that the saints who will actually be in the Tribulation
(Revelation chapter 7; etc) will become believers without the Holy
Spirit and stand victoriously against Antichrist without the Holy
Spirit. How can this be thought possible?
Actually this whole passage in 2 Thessalonians chapter 2 is
evidence against the pre-tribulation rapture theory, rather than
evidence for it. Gundry put it like this: “Paul, correcting false
impressions concerning the day of the Lord, does not deny that
Christians will meet that day, but rather gives them two signaling
events by which they may recognize its approach — the apostasy
and the revelation of the man of lawlessness. If pretribulationism
be true, Paul should have quieted the agitation of the
Thessalonians by telling them that a pretribulation rapture will
absent them long before the arrival of the day of the Lord. Instead,
he informs them of harbingers within the tribulation by which they
will see the approach of the day beforehand” (ibid, page 96).
Coming “with,” coming “for”
(4) A distinction is made in the Scriptures between Christ’s
coming for His saints and His coming with His saints (compare 1
Thess 4:16,17 with 3:13). Pretribulationists say that the coming
for the saints refers to the Rapture before the 70th “week” begins,
the coming with His saints refers to His revelation in glory at the
end of the 70th “week”.
Comment: For all we can prove, the coming with His saints may
refer to a coming with the spirits of believers (who have gone on
before — as in 1 Thess 4:14) at the same time He comes for the
saints who are still living on earth. Even if the times of these
comings are entirely distinct, it is not necessary to assume that
they are separated by a period of seven years or more. Could not
the language be as easily fulfilled if the interval were seven
months, or even less? If the Rapture occurs at the seventh trumpet
of the Revelation there will be an interval of some days or weeks
before Christ’s appearance on a white horse to destroy His
enemies. During this time the wrath of God will be poured out in
the bowl judgments.
Rapture & Revelation
5) The Scriptures, we are told, make a distinction between the
(5
Rapture of the Church and the Revelation of Christ in glory —
which means, in fact, two second comings, or at least two entirely
separate aspects of one second coming. Pre-tribulationists teach
Atthe Rapture all believers are removed from earth.
Atthe Revelation Christ and believers return to earth.
Atthe Rapture the Church, the Bride, is removed.
At the Revelation the Bride returns and the millennial kingdom
is established
The Rapture is imminent and without signs.
The Revelation is preceded by a multitude of signs.
The Rapture is a message of hope.

The Revelation is a message of judgment.
The Rapture is related only to the Church.
The Revelation is related to Israel and the world.
The Rapture is a mystery not prophesied in the Old Testament.
The Revelation is predicted in both Testaments.
At the Rapture believers are judged.
At the Revelation Gentiles are judged.
Comment: Some scholars will not at all admit that the Scriptures
teach that there is a difference between the Rapture and the
Revelation. They insist that they are but two sides of the same
event and that the believer’s true hope in this age is the Revelation
of Christ in glory (as we have it in Titus 2:13). But even if it be
admitted that they are distinct events it does not follow that they
are separated by seven or more years. For all we know, they may
follow one another in fairly rapid succession and be separated by
only a few weeks or even days.
An interval needed
(6) The pre-tribulationist points out that there is the necessity
of an interval between the Rapture and the Revelation in order for
the Church to be judged and rewarded, and for the marriage
supper of the Lamb.
Comment: It might reasonably be asked, How much of an interval
is necessary? Why seven years? Would seven months be sufficient,
or seven weeks? Who can say? In any case, God’s revelation to us
clearly says that the judgment and the giving of rewards will occur
at the 7th trumpet, which occurs when the Tribulation is over.
The place prepared
(7) It appears from the Scriptures that the Church when
raptured will be taken to heaven and not immediately into the
millennium on earth (John 14:1-3). Someone has even gone so far
as to suggest that if the Rapture takes place after the Tribulation,
the place Jesus is preparing for Christians will never be used. For
then the Church would immediately enter with Christ into the
millennium on earth.
Comment: Is the prepared place, then, only intended for a brief
seven-years occupancy by the Church? Will the Church at the end
of that period vacate those heavenly mansions never to return?
If this strange thing were true then that fleeting visit might just as
well be seven weeks as seven years. Neither time is of any
consequence compared with eternity. It seems to me that an
argument like the one above shows to what absurd lengths pre-
tribulationists are willing to go to prop up their theory.
Peace & safety
(8) The Scriptures declare, we are told, that peace and safety
will prevail just before Christ’s coming (1 Thess 5:3 — “When they
shall say, ‘Peace and safety’, then sudden destruction will come on
them”). This must refer to a Rapture before the Tribulation, for the
Tribulation itself will be a time of war, wrath, and trouble.
Comment: The passage in question refers to the Day of the Lord
(5:2) when the Tribulation is over and not to the Tribulation itself.
During the Tribulation period the Antichrist will have put down all
other authority and will reign supreme. He will be so much the
master of things that men will say, “Who is like the beast? Who
is able to make war with him?” It will seem to the ungodly that
peace and safety have come at last after a period of war and rumors
of war. Actually verse 4 in that passage seems to suggest than true
Christians will be on earth just before the Day of the Lord — and
we must remember that the Day of the Lord comes after the
Tribulation. Also the language of 1 Thess 5:1,2 seems to place the
Rapture (described in the closing verses of chapter 4) at the
beginning of the Day of the Lord. This is further evidence that the
Church will be in the Tribulation. Gundry has written, “Since the
day of the Lord will begin after the tribulation and since Christians
will not be taken by surprise at the arrival of that day, the Church
will have come through the tribulation” (Ibid, page 96).
Great Tribulation on epistles
(9) The epistles written by the Apostles to teach Christian
doctrine to believers of this dispensation do not contain any
reference to the Great Tribulation, and no attempt is made to
prepare believers for it. This would be unthinkable, we are told, if
the Church must go through that terrible time of trouble.
Comment: The Great Tribulation is not referred to by that exact
name in the letters of the Apostles. But there are solemn warnings
of fiery tribulations and that, too, in connection with the second
coming of Christ (2 Thess 1:4-7; 1 Pet 4:12,13). And great care
is taken in more than one of the epistles to inform and prepare
believers for such times. And Paul very definitely warned of the
coming of Antichrist in 2 Thessalonians chapter 2—the one who will
be the active human agent in the Great Tribulation. In any case, an

argument from silence may mean little or nothing. To give only
one example, Paul never mentions in his writing, by name, the
virgin birth of Christ — which is not to say he did not believe in it,
or that it has no importance in Christian doctrine.
Promises
(10) The Pre-tribulationists inform us that there are certain
promises made to the Church that she will not go through the
Tribulation. The promises referred to are Rev 3:10, 1 Thess 1:10
and 5:4,9 and sometimes Luke 21:36.
Comment: I have a note on Rev 3:10 at the close of the letter to
Philadelphia and will not repeat those remarks here. 1 Thess 5:4
refers to the Day of the Lord and not to the Tribulation. 1 Thess
1:10 and 5:9 may refer to the same time, or it could refer to the
eternal wrath of God that will come upon the sinner and from which
the believer has been delivered through the salvation that is in
Jesus Christ. The contrast there is not between wrath and Rapture,
but between wrath and salvation. In any case, there is no promise
in these verses of escape from wrath by a rapture. Luke 21:36
likewise seems to refer to the Day of the Lord. “All these things”
are listed in verses 25ff and include signs that indicate that Day.
It is my firm conviction that there is not in the whole Bible one
clear, unambiguous promise made to Christians or believers of any
sort that they will escape the Great Tribulation. If there were, the
matter would be settled. Since there is not, one might well wonder,
why not?
Old Testament types
(11) We are told that the Old Testament types are in agreement
with the teaching of pre-tribulationism. Enoch, taken away by God
from the earth before the flood, is a picture of the Church raptured
before the Tribulation, they say. Lot, too, escaped from Sodom
before the fire of God’s wrath fell.
Comment: It seems to me that the flood that destroyed the
world, and the fire that consumed Sodom are not pictures of the
Tribulation at all but of the Day of the Lord that follows it. And from
this the Church will doubtless be delivered by one means or
another. In any case, the amount of time that must elapse
between the Rapture and the Revelation of Christ in glory is not at
all suggested by these types. There is not the slightest indication
that it will be seven years. More on this subject later.
Literal interpretation
(12) Some say that the literal method of interpreting the book of
the Revelation must carry with it the doctrine of a pre-tribulation
Rapture, and that post-tribulationists must spiritualize it.
Comment: This is not true. Post-tribulationists are no more
compelled to spiritualize the obviously literal statements of the
Revelation than pre-tribulationists. This should be clear from the
method of interpretation adopted by a number of post-
tribulationists.
Division of the Revelation
(13) The logical division of the Revelation as given in 1:19
supports the theory of a pre-tribulation Rapture.
Comment: That it does not do so I have tried to show in my
comments on chapter 4. In fact, I think quite the reverse is true.
Unmentioned Church
(14) The Church is not mentioned from chapter 4 until the
Revelation is finished.
24 Elders
(15) The twenty-four elders of chapter 4 represent the Church,
judged, rewarded, crowned and enthroned in heaven before the
Tribulation begins.
Comment: These two arguments are also taken up in my
comments on chapter 4.
144,000 Israelites
(16) Pre-tribulationists point out that the 144,000 Israelites of
chapter 7 are sealed to a special relationship apart from the Church
— a thing impossible were the Church still on earth.
Comment: This company of 144,000, it seems clear, are sealed
after the Great Tribulation is over. Their sealing has to do with
protection in the time of the events that take place under the
trumpets. Their sealing marks them out for some special purpose
future to that time, but does not necessarily mean that they are
saved during the Tribulation when the Church (it may be) is still on
earth. It is my opinion that Israel will be brought back to God when
the Tribulation is over. In any case, we are not told the exact
function of these 144,000 or their relationship, if any, to the
Church.
Object of attack
(17) Judging from Revelation chapter 12, the great object of
Satan’s attack in the Tribulation is the woman, which symbolizes
Israel. If the Church were on earth surely Satan’s chief attack

would be aimed at her.
Comment: In chapter 12 there are two objects of Satan’s attack
— the woman and the rest of her offspring. This last group may,
without violence to the symbolism of that chapter, signify the
Church on earth at that time. See my comments on that chapter.
Church’s prayers
(18) Some draw an argument from the relationship of the
Church to human governments. The Church is to pray for, and to
submit to, those in authority. This would not be possible under the
Antichrist. The Jews, on the other hand, in accordance with certain
of their psalms, could call down wrath and judgment upon him and
his allies.
Comment: In commenting on the fifth seal I have tried to show
that when God at last rises to set in motion those events that
eventually result in the judgment of the world, all His saved
creatures, both earthly and heavenly, will be in perfect harmony
with the decision. But concerning submission to the authorities,
the New Tesament teaching is that believers must obey only God
when there is a conflict between His will and the will of human
authorities — Acts 4G18-20; 5G27-29. There have been other
antichrists since then who have ruled nations inhabited by true
Christians when such a choice had to be made. In the nature of
things it is not impossible that it should happen again.
Time needed
(19) Pre-tribulationists teach that the Church must be raptured
before the Tribulation in order to leave time for God to produce a
saved earthly people to enter the millennium. If all believers are
raptured after the Tribulation is over there would be none left on
earth for this purpose. The destiny of the Church is heavenly, but
the Scriptures speak of an earthly company of believers who will be
here when Christ returns (Matt 25:31ff).
Comment: I do not think we know enough about the inauguration
of the millennium, who will be in it, or excluded from it, what type
of people will be spared, or how God will produce them, or how long
it will take, to be able to pass judgment on the matter. Only one
thing seems clear to me — all Israel will be saved just before the
millennium and Christ will reign over them and they will be an
instrument in His hands to publish His glory to the ends of the earth
(Isa 66:15-21). This reference indicates that there will be unsaved
peoples on earth at the beginning of the millennium. There will be
some who have not heard of the Lord’s fame or seen His glory. In
fact, the vast majority of earth’s people at the beginning of the

millenium may be in an unsaved condition. However, it is more
than likely that very early on in Christ’s reign there will be a great
turning to the Lord among the Gentiles who remain on earth and a
great transformation of individuals and societies.
Imminency
(20) The doctrine of the pre-tribulation Rapture is the only one
consistent with the idea of the imminent return of Christ. If Christ
may return at any moment then the Church is not to look for the
rise of Antichrist or for the Tribulation or for any other signs or
events. For it is not possible both that His coming is imminent and
that other predicted events must precede it.
Comment: J. Barton Payne in his book The Imminent Appearing
of Christ denies even this. He is a post-tribulationist but also
believes in Christ’s imminent coming. However, I think his position
is hardly defensible. If the Rapture is imminent, if Christ may come
today for His Church, then, as far as I am concerned, the question
is settled. It is hardly possible to live in the daily expectation of
Christ’s immediate return if one believes that Christ will not return
until the Tribulation is over, unless one has peculiar views about
the prophecies of Antichrist and the Tribulation. However, the
arguments for an imminent return of Christ are not altogether
convincing.
“watch”, “wait for”
a. We are told that such expressions as are used in Matt 24:42,
Luke 12:36, Phil 3:20, Titus 2:13, etc (“watch”, “wait for”, and
“look for”) indicate an imminent return of Christ. George Ladd in
his book The Blessed Hope has convincingly demonstrated
otherwise. For example, the word used in Luke 12:36 “like men
who wait (prosdechomai) for their lord” is from the same root as
the word used in 2 Pet 3:13 — “We, according to his promise, look
for (prosdokao) new heavens and a new earth”. We look for, or wait
for the new heavens and new earth although their creation is not
imminent — other predicted events must occur before their
creation. Just so, it is possible to eagerly await, to longingly watch
for events that we know cannot take place at any moment. James
5:7 compares our waiting for the Lord to the farmer waiting for his
crops. Certainly the farmer does not expect an any moment
harvest, but waits patiently for the process of nature to be
completed. In the above Scriptures it seems to me the Lord is
teaching the proper state of heart of His people in regard to His
coming rather than imminency. We are taught to wait patiently for
Christ even if His coming should be long delayed. We are to be
spiritually awake and alert as to what is going on and how it points

to His return.
“at hand”
b. We are told that Christ’s coming is “at hand” and will be as a
“thief in the night”, and so must be imminent. However, both of
these expressions are used of the Day of the Lord (1 Thess 5:2;
Joel 1:15) which, coming as it does after the Tribulation (which the
Scriptures clearly teach, as I have shown on page 128), is not
imminent in the sense that it can happen at any moment without
any intervening prophesied events. If the Day of the Lord can be
“at hand” and come as “a thief in the night” and yet not be
imminent in this sense, so then Christ’s coming for His Church may
be also. In any case, 1 Thess 5:4 says that that day will not come
as a thief to believers. For the man who is awake there are signs
of the thief’s coming — the creak of the gate, or the noise of his
footsteps, or his sound at the window. See also the remarks on
this subject in the first chapter of this book, pages 20-22.
No signs?
c. We are told that such expressions as are used in Matt
24:36,42 indicate an any moment coming, and show that no signs
precede it. If His coming were at the end of the Tribulation, they
say, we would be able to tell almost the exact time of His coming.
However, Matt 24:36,42 does not teach that it will be impossible to
know the year of His coming, only that the hour and the day will not
be known. I believe there is a time period of some weeks or months
between the end of the Tribulation and the revelation of Christ in
Revelation 19. Those in the Tribulation, if they know their Bibles
well, will also know the general time of Christ’s coming, will
perhaps be able to understand the very year of it (Matt 24:33). But
they will not know the day or the hour. Of course, this was possible
at His first coming as well. In fact, Christ rebuked the Jews for
failing to understand the times (Matt 16:1-3).
No comfort?
d. We are told that if the coming of Christ is not imminent, and
if the Church must go through the Tribulation, then she loses all the
comfort of the promise of His coming. The truth of His coming is
meant to be a hope that quiets our fears. The hope of the Christian,
the pre-tribulationist insists, is Rapture, not tribulation. Pentecost,
writing of the hope of the believer in the imminent return of
Christ, says: “The answer to this question vitally affects the
daily life of the believer”. The inference is (and this is plainly
stated by some writers) that those who believe Christ’s return is
imminent have in this view itself an aid to holiness and comfort that
the post-tribulationist cannot have.
However, in all fairness, it must be admitted that the second
coming of Christ is a glorious hope and comfort to all believers
regardless of their view concerning the Tribulation. That hope is
glorious, not because it means escape from three and one half
years or seven years of trouble, but because it means that we will
ever be with the Lord and be like Him for we will see Him as He is.
Nothing can destroy the comfort of this. In the Revelation Jesus
said to the church at Smyrna that they would have tribulation for
ten days. So they could know that before Christ’s return they
would have to face that trouble. And He gave comforting words to
them to help them endure that time. While still on earth Jesus told
His disciples very clearly that “in the world you will have
tribulation” (John 16:33), but He also said to them, “Let not your
heart be troubled” (John 14:1). So they could know that they were
going to face tribulation of some kind or other before He returned,
but they could still have comfort through the promise of His return
for them and the heavenly home which awaited them. All
believers, whatever their views on the Tribulation, may know that
our light affliction which is but for a moment works for us a far more
exceeding weight of eternal glory. It should be added that the holy
lives of such godly post-tribulationists as George Mueller, Henry
Frost, Roland Bingham, and many others, both before and after
these men, rebuke the suggestion that they were deprived by their
views of an aid to holiness which pre-tribulationists have.
For further remarks on the subject of imminency see under 12
following.
Such are the arguments generally advanced for pre-
tribulationism. They do not seem to me to establish that view
beyond doubt. If others are satisfied with these arguments I can
only assume that either they are more easily satisfied than myself,
or they see more in them than I have been given to see.
Let us now turn our attention to arguments on the other side of
the question. I will ignore here all arguments against the
dispensational interpretation of Scripture. These of course, if
true, would tend to destroy pre-tribulationism. But this would
involve us in by-paths not necessary to the present discussion. But
even if one believes in dispensationalism one may still reject the
theory of a pre-tribulation Rapture. It is possible to be a
dispensationalist without counting a seven year period at the end
of this age as a special dispensation all its won — a sort of
dispensation of the Antichrist.
The following arguments are offered in support of post-

tribulationism. Some of them are more fully discussed in the body
of this commentary and so will be only briefly listed here.
Before we proceed it should be noted that answers can be given
to all the arguments for pre-tribulationism, and alternate possible
explanations can be given for the Bible references upon which
these arguments are based. Of course, this does not destroy that
position, nor does it prove post-tribulationism. But it does at least
make the case doubtful.
Old verses New
(1) Some have drawn an argument for post-tribulationism and
against pre-tribulationism from the fact that the former seems to
have been the received interpretation of the early Church fathers,
while the latter theory was devised less than 200 years ago.
George Ladd in The Blessed Hope says, “Every church father who
deals with the subject expects the church to suffer at the hands of
Antichrist”. He then goes through the list — The Didache (early 2nd
century), the Epistle of Barnabas (early 2nd century), Tertullian
(late 2nd and 3rd centuries), Lactantius (late 3rd and early 4th
centuries), Hippolytus (3rd century) — to prove the point. It is
common knowledge that pre-tribulationism is comparatively a
recent doctrine that can be traced back no further than the time
of the beginnings of the Brethren movement in England in the 19th
century. Even then it was resisted by godly Brethren such as
George Mueller, S.P.Tregelles and B. W. Newton. Charles
Spurgeon once said (in another connection), and not without
reason, “Rest assured that there is nothing new in theology except
that which is false”. The very newness of the pre-tribulation
Rapture theory causes many to view it with suspicion.
“The possibility of a pre-tribulational rapture seems never to
have occurred to anyone in the early Church.” It was “neither
mentioned nor considered” (Gundry, Ibid, page 173).
A tast to be finished
(2) The preaching of the Gospel by the Church must go on to the
end of the age (Matt 24:14; 28:19,20). The Church must finish
this task of evangelizing before Christ returns. “The end of the
age” can hardly mean seven years before the end. It can hardly see
the Church removed while a vast multitude (Revelation 7) of all
nations, tribes, peoples, and languages are still to be won. The
end cannot come until the Gospel is preached in all the world as a
witness.
Parables
(3) The teaching of the parables of the tares and the wheat, and
the net of fishes (Matt 13:28-30, 38-43,49,50) confirms this view.
The wheat (and the good fish) signifies believers, the tares (and the
bad fish) signifies unbelievers. The harvest is “the end of the
world”. The tares are gathered first (13:30,41), and then the
wheat. This is in complete opposition to the view of pre-
tribulationists who teach that the wheat that has been growing
throughout this age (the Church) is first gathered, after which
wrath is poured out upon the wicked tares.
Olive tree
(4) The teaching of the olive tree in Romans chapter 11 is in
harmony with post-tribulationism. Verses 25,26 teach us the
following:
a. Blindness in Israel continues until the fullness of the Gentiles
comes in. That is, Israel will not be saved until God’s program
toward the Gentiles with the Gospel of this age is fulfilled. Then,
and only then, will unbelieving Gentile peoples be broken off and
Israel, brought back to God, grafted back into the olive tree.
b. This does not happen at the beginning of the 70th “week” of
Daniel, but at the close of it as shown by v 26. It is at the time of
the appearance of Christ out of Zion that “all Israel will be saved”.
Until then the Lord continues to carry on His present program with
the Gentiles.
c. This is confirmed by the fact that a great multitude of saved
Gentiles are in the Tribulation — showing that God will still be
carrying on His present program among them at that time, and
that Israel is not then grafted into the olive tree.
Nature of the Tribulation
(5) The nature of the Tribulation suggests the possibility
(rather, probability) of the Church being in it. It is not to be
confounded with the day of God’s wrath that comes after it. It
is Satan’s wrath (Rev 12:12-17) and Antichrist’s wrath (13:7ff) —
the same sort of wrath that the Church has often endured before.
As I have shown elsewhere, the Day of the Lord does not begin until
the Tribulation is over. God’s wrath is preceded by man’s wrath (Ps
2:1-5). The Church escaping the one, may yet face the other.
God’s wrath does not fully come on the guilty world until the seven
bowls of wrath are poured out (Revelation chapters 15,16). Thus
in order for true Christians to escape the wrath of God it is not
necessary for the Church to be raptured at the beginning of the
Tribulation. A Rapture at the 7th trumpet would do (11:15-18) for
this is just before the bowls are poured out (14:15,16).
Warnings
(6) The Holy Spirit throughout the Scriptures repeatedly warns
believers of tribulation and prepares them for it. I have tried to
show elsewhere (in a note on chapter 7) that such tribulations may
well include the Great one.
Coming in glory
(7) The Scriptures seem to teach that the hope of true Christians
concerning deliverance from tribulation is the coming of Christ in
glory at the end of a period of tribulation and not a Rapture before
it. 2 Thess 1:6,7 puts it this way: “It is a righteous thing for God
to repay tribulation to those who trouble you, and rest to you who
are being troubled, along with us, when the Lord Jesus will be
revealed from heaven with His mighty angels”.
According to Titus 2:13 the blessed hope is the glorious
appearing of Christ: “Looking for the blessed hope and appearing
of the glory of the great God and our Saviour Jesus Christ”.
Signs given
(8) There are many signs given concerning the last days that
precede the coming of Christ that must be fulfilled before He
comes. Dr. Oswald J. Smith in his book “Prophecy — What Lies
Ahead” lists 16 such signs. Others suggest a greater or lesser
number. And some, no doubt, put things forward as signs that are
not signs at all. But on the whole it certainly does not seem
Scriptural to state dogmatically, as some do, that there will be no
signs of Christ’s coming for the Church. The Bible does not state
there will be no signs, so we have no authority to do so.
If there are clear signs that must be fulfilled before Christ’s
coming, then than coming cannot be imminent, cannot occur at
any moment. It seems to me that Paul plainly gave a sign that
must take place before Christ’s coming. The believers at
Thessalonica were in a state of confusion about the Lord’s return.
Someone had been troubling them by false reports (2 Thess 2:2).
They thought that “the day of Christ is at hand”. Perhaps they
feared that they were actually in that day of wrath.
What did Paul say to set them straight? If he held to the doctrine
of a pre-tribulation Rapture, surely then if ever, was the time to
emphasize it. In such case he might have said, “What, my dearly
beloved brethren, do you not realize that we cannot be in the day
of the Lord, because Christ has not come to rapture His Church?
See, I Paul am still here on earth. And you believers are still there
at Thessalonica. Do you not understand that the Rapture will
precede the Day of the Lord by several years?” Instead of this the
apostle gave them a sign whereby they could know of the near
approach of the Day of the Lord when it did come. “Let no one
deceive you by any means. For that day will not come, unless the
apostasy comes first, and that man of sin is revealed, the son of
perdition” (2 Thess 2:3 ff). Was not this telling believers in no
uncertain words that they would see a widespread apostasy in the
Church and the appearance of Antichrist before the return of
Christ? If the appearance of Antichrist will not vitally affect the
Church I cannot fathom why Paul took such pains to warn them of
his coming.
Mathew 24
(9) Matthew 24 certainly gives the impression that believers of
this age are to look for certain signs, including the Great
Tribulation and the rise of Antichrist, before the return of Christ.
There are some teachers who insist that Matt 24 was spoken not to
Christians but to Jews. They seem to think that the mention of
“Judaea” in v 16 and “the Sabbath day” in v 20 is sufficient ground
for this. So then the question arises, For whom was Matt 24
written? Was its purpose to warn the Jews or Christians of coming
tribulation, or both group of people?
(a) These things were addressed to the disciples of Jesus Christ
who, although Jews, were the first Christians and human founders
of the Church. If these things were addressed to them not as
Christians but as Jews how were they to know it? How could they
departmentalize the sayings of the Lord? What magic key did they
have that might unlock these mysteries? How could they say, “Ah,
this is for us as Jews, but not for us as Christians?” And how can
we? These same disciples are addressed in John chapters 14-16
and in Matt 26:26-29. As Payne points out, if they represent the
Church in Matthew 26 on Thursday, there can be no reason to think
they represent anything else in Matthew 24 on Tuesday. Also
when Matthew 24 was spoken, Israel had already been rejected as
the elect nation for this age.
(b) The Lord Jesus plainly said to them, “Then they will deliver
you up to be afflicted, and will kill you. And you will be hated of
all nations for my name’s sake” (v 9). The phrase “for my name’s
sake” indicates that He was addressing them in their relationship
to Him as Christians who went forth in His name and for His name’s
sake. Christians in this age do bear Christ’s name before the world
but the same cannot be said for the Jews.
(c) The references to Judaea and the Sabbath do not overthrow
this. It merely indicates that the center of that great
storm of tribulation will be in the midst of the land of Palestine. And

this may well be intended as a special warning to Christians who are
living in that area at the time of the Tribulation. Christians living
there in 70 A. D. at the destruction of Jerusalem thought it was
a warning to them, and many of them escaped. This is a fact of
history. Do Christians living 19 centuries later have information
these early Christians did not have?
(d) It is also strange that some of those who say that these things
were written for Jews, yet seize upon such statements as Matt
24:36 and 42, apply them to Christians, and try to use them to
prove that the coming of Christ is imminent. But it is plain that the
command to watch, the promise of a sudden coming, and the
statement that no one knows the day or the hour are given to the
same people to whom the signs and the warnings of the Tribulation
are given.
Taking away scriptures
(10) Some strongly object to pre-tribulationism on the grounds
that it must deny the application to Christians of several important
portions of the New Testament. Matthew 24, Mark 13, parts of Luke
21, Revelation chapters 4 to 19, and any other Scriptures that
contains warnings or statements that seem contrary to their view
of imminency, they say apply to others and not to the Church.
There are not lacking teachers who fear that this is mutilating the
Scriptures rather than rightly dividing them. Also by doing so they
are taking away from that future group of believers the possibility
of belief in the imminent, any moment coming of Christ which they
think is so valuable for believers now. And they fail to answer this
question: if it is not important for believers during the Tribulation
to believe in imminency, why is it so important for believers now?
Do the Scriptures lead us to believe in a double standard, one for
saints now, another for saints in the Tribulation?
Imminency
(11) We must take up again the subject of imminency. Are those
who take these Scriptures from the Church in order to maintain
their doctrine of an any moment coming of Christ correct in doing
so? Or are they wrong in their view that Christ’s return may be
literally at any moment? It is not enough to merely assume that
Christ’s return is imminent and then base our arguments on that
assumption. It must be first proved from the Scriptures, or such
arguments can have no validity. But real proof may not be easy to
come by. In fact, it would seem that the Apostles did not at all
believe in an any moment return of Christ. An evangelical writer on
prophecy in another generation, Patrick Fairbairn, stated
this very strongly — “It is difficult to express one’s astonishment at

the confidence with which it is still often affirmed of the apostles,
that they looked for the return of Christ before their own death. If
so, they must have been at once the most impracticable of
learners, and the most inconsistent of writers.”
Gundry states flatly, “The early Church did not hold to the
doctrine of imminence.” Again, “although watching for the Lord’s
coming implies immanence to some people, it does not to the
minds of others, and did not do so to the early church” (Ibid, page
180).
G. H. Lang in his commentary on the Revelation, George Ladd in
The Blessed Hope and others offer strong arguments to show that
an any moment coming of Christ was not the expectation or
teaching of the Apostles.
(a) The predicted desolation of Jerusalem and the destruction of
the temple had to occur before Christ’s return (Luke 21:20-24).
(b) The growing old and the death of Peter was foretold by the
Lord (John 21:18,19). So believers who were familiar with this
prophecy had no right to expect the return of Christ until Peter aged
and died. As the time of his death drew near Peter wrote of it in
perfectly clear terms, showing that he was expecting that rather
than the return of Christ (2 Pet 1:14,15).
(c) The apostle Paul was told plainly that he must preach in
Rome (Acts 23:11), which he did not do until 2 or 3 years
afterwards. From Rome he later wrote to Timothy that his death
was near (2 Tim 4:6,7). Thus both Peter and Paul were expecting
to die rather than to be raptured.
(d) In the Revelation, the church at Smyrna was clearly told to
expect tribulation “ten days”. They had no reason, therefore, to
expect the Lord to return at any moment.
(e) The Lord Jesus Himself used language that suggests a long
passage of time before His coming. There is the phrase that occurs
in the parable of the talents “after a long time the master of those
servants came and settled accounts with them” (Matt 25:19). And
the parable of the pounds recorded in Luke 19:12-27 was spoken
to the disciples to correct their false notion that “the kingdom of
God would immediately appear” (v 11). So the disciples were
later told to wait and watch for something that was not imminent.
(f) The commission given to the Apostles by the Lord Jesus is
familiar to us all — “Go therefore, and make disciples of all
nations” (Matt 28:19), “Go into all the world” (Mark 16:15). This
was His command and plan for His Church, to be fulfilled before He
returned from heaven. What grounds, then, had they for believing
that He would return at any moment before they had fulfilled the
task He gave them to do?
(g) Then there is the word spoken to the Lord Jesus by the Father
— “Sit at my right hand until I make your enemies your footstool”.
How could they expect Him to rise and come before it was time for
the final destruction of His enemies? That is, before the rise of the
worse human enemy of all, the predicted Antichrist, etc.
From these Scripture it appears that the Apostles had no reason
to believe that Christ would come at any moment or even very
soon. Now if the apostles did not expect an any moment second
coming of Christ, had they any right to try to teach other believers
to expect it? As far as I can see, they did not. And never do we find
in their writings a direct statement that Christ may come at any
moment, or that there was nothing that remained to be fulfilled
before He comes. What seems to be imminent in their teaching is
not the Rapture, but the whole of end-time events, including the
rise of Antichrist, the Tribulation, the Rapture, etc. All this can
happen rapidly, in the lifetime of any generation.
If the idea of an any moment second coming is given up, one
of the most common arguments for pre-tribulationism is gone, and
the Scriptures which speak of the many events that precede His
coming are restored to the Church. I cannot see that it is Scriptural
to state dogmatically, as some do, that there will be no signs that
precede the coming of Christ for His Church. The Bible itself
nowhere plainly says there will be no signs that precede this
coming. So how can we state it and claim the Bible as our authority
in this matter? It is useless to merely assume Christ’s coming for
His Church is imminent (by misinterpreting certain Scriptures),
then assume because of this there can be no signs. This is not
explaining Scripture, it is only multiplying assumptions.
No doubt the thought that Christ may come at any moment for
His people and suddenly deliver them from all their troubles is a
delightful prospect, and one which pleases me well. And it is a
doctrine strongly held as the only true and orthodox one by many
believers. But our views of what is true are not to be determined
by what delights us, or by what many believers hold to be
orthodox. The question is, what do the Scriptures teach?
Resurrection of believers
(12) The resurrection of believers is never said to be before the
Tribulation. As a matter of fact, the impression generally given
when the resurrection is referred to in the Bible is that it will occur
after the Tribulation is over. So Daniel 12:1,2 and Revelation
20:4-6. The latter reference proves that there is a resurrection of
saints that includes those who have suffered and died under the
Antichrist. It is called the first resurrection. Now it must be
confessed by all that the Rapture involves the resurrection of the
saints (1 Thess 4:16). A question, then, must be answered — how
could the resurrection that takes place after the Tribulation be
called the first if there is another mighty resurrection that precedes
it by at least 7 years? Moreover, where is there the slightest hint
in Scripture that there will be two resurrections of the saints at the
end of the age, one of those believers who die before the
Tribulation, the second of those who die during it?
The last trumpet
(13) 1 Cor 15:51,52 is the only place in the New Testament, as
far as I can see, that definitely tells us the time of the resurrection
and transformation of believers. It will occur very suddenly “at the
last trumpet”. In Revelation 8-11 we have the sounding of seven
trumpets. Matt 24:31 also speaks of a trumpet (perhaps the last
of these seven). The question naturally arises, how can the
Rapture, which is at the last trumpet, occur before the Tribulation
begins when there are at least seven trumpets which follow later?
Thus to be a pre-tribulationist one must believe that the “last”
trumpet is followed by several others, and the “first” resurrection
is preceded by another!
Rewarding the saints
(14) The giving of rewards to the saints also occurs when the
Tribulation is over. This is the plain meaning of Rev 11:15,18. The
last of the trumpets blows and the saints are called into the
presence of the Lord to receive according to their works. How then
can it be taught with such confidence that believers of this age are
raptured, judged, and rewarded several years before this 7th
trumpet?
Old Testament types
(15) The types seen in the Old Testament can also be used to
argue that the Church must go through the Tribulation. Noah was
preserved safely through the flood, not removed from it. Lot was
taken out of Sodom only immediately before the fire fell — just as
the Church may be raptured just before the bowls of wrath are
poured out. Israel in Egypt was preserved through the tribulation
under Pharaoh and was taken out just before the destruction of the
Egyptians. Nowhere in the New Testament are we told that Enoch

is a type of the Church. Even if he were, his history would not give
us the interval that must occur between the Rapture and the
Revelation. On the other hand, both Noah and Lot are mentioned
by the Lord Jesus in connection with His coming (Luke 17:26-30).
The destruction at the end of this age will be as in the time of Lot
— “the same day that Lot went out of Sodom it rained fire and sulfur
from heaven, and destroyed them all”. Notice the words “the same
day”. Thus will the Day of the Lord be a sudden destruction after
the Tribulation is over. If Israel is used as a type of the Church (and
there is foundation for this in 1 Cor 10:11) the meaning of their
tribulation in Egypt as it relates to the last days of the Church is
clear. They were preserved in it and only escaped at the time of
Pharaoh’s actual destruction. They suffered tribulation under
Pharaoh but escaped the wrath of God which came on Pharaoh
(possibly a picture of the Day of the Lord)
Church in the Revelation
(16) In the Bookof Revelation the Church is on earth the last
times it is mentioned by name in chapters 2 and 3. We are not told
it went anywhere, so many assume it is still there in the chapters
that follow. See page 121.
The great multitude
(17) In Revelation 7 we are introduced to a great multitude of
saints who come out of the Great Tribulation. Pre-tribulationists
cannot satisfactorily account for these. They teach that the Jews
will be saved during that time and that many of them will become
flaming evangelists to the Gentiles. Yet it seems that the Jews will
not be saved until they see Christ at the end of the age (Zech
12:10-14; 13:1,2). In any case, the Scriptures have nothing to
say about the evangelizing work of Jews during the Tribulation that
would produce such tremendous results. It is a fiction. Pre-
tribulationists teach us that the Holy Spirit is taken out of the world
in the Church before the Tribulation and then expect us to believe
that this vast multitude of Gentiles from every nation, people, and
tongue are saved in the short space of seven years by converted
Jews without the Spirit as servants of God have Him in this age. And
this at a time when the Jews are under fierce attack by Satan and
Antichrist and have to hide somewhere (Revelation chapter 12).
See other remarks about this in the comments on chapter 7.
Great Tribulation saints
(18) The calling and privileges of those slain in the Great
Tribulation seem to be the same high calling and heavenly
privileges of the Church (see Rev 7:15-17 and 20:4,6).
The Holy Spirit

(19) The relationship of the Holy Spirit to the last days of this
age is worthy of study. Scripture seems to teach that instead of
being taken up out of the world in the Church at the beginning of
the Tribulation He is to be poured out upon all flesh as at Pentecost
right up to the beginnings of the Day of the Lord (Joel 2:28-31 and
Acts 2:17-21). If He is poured out during the Tribulation He can
hardly be the restrainer referred to in 2 Thess 2:7 who must be
taken “out of the way”. The Holy Spirit cannot be both taken away
and poured out at one and the same time.
A strange thing
(20) We are told in Rev 1:1 that the purpose of the book is “to
show to His servants things which must quickly take place”. This is
the New Testament book of prophecy, giving to the Church the
great future events which will affect her most closely. And yet in
the Revelation there is no pre-tribulation rapture revealed. John
Walvoord, one of the champions of the theory of a pre-tribulation
rapture, seems to admit this. He states, “the Rapture as a doctrine
is not a part of the prophetic foreview of the Revelation”. But if true
this is certainly a very strange thing. As Gundry2 points out, if
there really is such a thing as a pre-tribulation Rapture it is by far
the most important event to affect the Church among those events
which must shortly take place. John records many details of the
tribulation, the Day of the Lord, and the coming of Christ after the
Tribulation. But not a word about any coming of Christ before the
Tribulation (by the way, the same can be said for the Olivet
discourse of Jesus in Matthew 24 where He gave us a prophetic
outline of coming events). In a book (rather, the book) of prophecy
addressed to the Church, and giving the leading events of the
future, why this strange silence about a doctrine that some count
so important, if it really is a true doctrine? Actually the Rapture is
depicted in the Revelation, I believe. See 14:14-16 and the notes
there.
Such are the arguments that might be advanced on the two
sides of the question of the relationship of the Church to the
Tribulation. No doubt others could be added to either side but
these are sufficient to clarify the issue. What shall we say to these
things? What conclusions may we justly draw?
1. Although a pre-tribulation rapture of the Church might seem
possible in spite of the weaknesses in the arguments for it, and in
2
For a clear presentation of Post-tribulationsim I recommend The Church and the
Tribulation by Robert H. Gundry publishied by Zondervan Publishing House.
spite of all the arguments against it, we can hardly say that it is
certain beyond doubt. Many have not had the time, or patience, or
desire to study this through carefully for themselves., examining
both sides of the question. Yet they tend to speak dogmatically on
the subject and pass along the opinions of other men as if they
were the Word of God.
2. And it may not be possible to prove with absolute certainty
that the Church must endure that time of trouble, although I
personally am of the opinion that the evidence strongly points that
way.
3. Let us then obey the words of Christ. Let us watch. Let us
stay in the light. Let us wait for our Lord from heaven. Let us be
ready for anything — ready for His coming before the Tribulation if
that is His will, and ready to endure the Tribulation if that is His
will. It seems to me a fact that the writers of the New Testament,
inspired by the Holy Spirit, continually tried to prepare the
believers to whom they wrote for two things — tribulation and the
Lord’s return. They often warned of the one and promised the
other. And it was done in such a way as to keep believers in a state
of suspense as to times and seasons. I do not think we can improve
on this method now.
4. Let us love one another — and not the less because we
cannot agree on all the details of interpretation of end-time
events. To make one’s views on the Tribulation a test of fellowship
or a qualification for church membership is no doubt foolish and
harmful. This is not a major doctrine as the virgin birth, the true
deity of Jesus Christ, Christ’s substitutionary death for sinners, His
bodily resurrection from the dead, His second coming in power and
glory are major doctrines. And we must not behave as if it were.
If we cannot love those who differ with us about the Tribulation,
and work with them, and have close fellowship with them, then
we are going astray from some very important Bible teaching, and
our error is much worse than we think theirs to be.
5. And while we watch and wait and love one another, let us be
about the main business committed to us — preaching the Gospel
to all the world and making disciples of all nations.
Appendix E The millennium
There has been considerable dispute concerning the meaning of

Revelation 20:1-10 (and related passages of Scripture), and these
verses have been variously interpreted. It is not easy to strictly
classify all the conflicting opinions that have been advanced to
explain the reign of Christ, but in general there are three more or
less well-defined views.
(1) Pre-millennialism teaches that Christ will return before the
millennium and that He will literally reign on earth for one thousand
years. This is a very common belief among evangelicals in all lands.
It was the common belief (perhaps the almost universal one)
among the fathers of the early church. G.T. Manley in The Return
of Jesus Christ (IVF, — London) wrote: “The expectation of a
millennial reign on earth following Christ’s return was the prevailing
view of the Christian writers of the first three centuries.” The
question is, how did this view come to prevail so early and how did
it retain its place for the first three centuries if the apostles
themselves did not teach it?
(2) A-millennialism teaches that there will be no literal reign of
Christ on earth at all (“a” is a negative prefix). According to this
theory, when Christ returns the world ends and the eternal state
begins. These questions then arise: What becomes of the
promises of earthly blessing foretold by the prophets? What does
the binding of the devil mean? What is the first resurrection? What
does it mean to reign with Christ? Two different theories within this
camp have been taught to answer these difficult questions.
(a) The first of these goes back to Augustine, bishop of Hippo
and famous theologian and writer, 15 centuries ago. According to
him the promises made to Israel in the Old Testament are being
fulfilled in the church of this age; Satan is now bound; the saints
now reign with Christ; the glories foretold by the prophets are
visible now in the worldwide church of Christ on earth.
(b) The second theory is of recent origin. Kliefoth (1874)
taught that the blessings of the millennium do not refer to the world
at all and do not describe earthly blessings, but rather the reign and
glory and blessings of the saints in heaven.1
(3) Post-millennialism is the name given to the teaching that
Christ will come after the millennium. Those who hold this view
teach that the truth of the Gospel will permeate the whole of society
1
Owald T. Allis, Proophecy and the Church
The millennium 340
and produce such changes in the world that the glories spoken of
by the prophets will become a blessed, literal fact before Christ
returns. According to this theory the majority of men will be
converted, the nations will be transformed by the preaching of the
cross, and the church will triumph over the world — all before
Christ’s second coming. This teaching was once popular even
among some conservative Christians. But it has proved to be
contrary both to the Scriptures, and to the facts and trends of
recent history. Today few believers would be so bold as to defend
it.
To enter into all the questions raised by this very involved subject
is beyond the purpose of this book. Enough to say that I am fully
convinced that pre-millennialism alone is consistent with the
teaching of the Bible. I believe that Revelation 20:1-6 describes
a literal reign of Christ and the saints on this present earth (but with
many changes in it) after His return in glory. The following reasons,
together with those given in the comments on those verses (pages
253-261), seem sufficient for me to believe this.
Old Testament prophecy
(1) Such a reign is necessary to fulfill the words of the prophets
concerning this earth. The prophets sang of a time when “The
earth will be full of the knowledge of the Lord as the waters cover
the sea” (Isa 11:1-9) — full knowledge of the Lord penetrating
every city and village and hamlet. What a contrast to the present
state of things when many, many thousands of villages in India
alone are without a single resident witness to the truth!
It will be a time of universal peace such as the earth has never
experienced (Zech 9:10): “Nation will not lift up sword against
nation, nor will they learn war any more” (Micah 4:3). The words
of the Lord Jesus describing the course of this present age are in
stark contrast with this prophecy — “But when you hear of wars
and disturbances, do not be terrified; for these things must first
take place. . . .nation will rise against nation, and kingdom against
kingdom” (Luke 21:9,10).
It will be a time of justice and righteousness (Isa 9:7; Jer 23:5),
health and length of life (Isa 65:20-23). What a contrast to this age
of disease and early death, of injustice and corruption!
It will be a time when nature will be delivered from the curse
(Rom 8:19-22). What a contrast to the present, when the whole
creation groans and travails in pain!
341 The millennium
It will be a time when the proud will be put down and the meek
will inherit the earth (Isa 2:11; Matt 5:5). What a contrast to our
day when the wicked are exalted to high places, and the proud rule
the nations!
All these prophecies and others like them relate, not to heaven,
and not to one people only, but to the whole wide earth. And no past
or present fulfillment of them can be found. They never will be
fulfilled until the Lord Himself comes whom “heaven must receive
until the times of the restitution of all things, which God has spoken
through the mouth of all his holy prophets since the world began”
(Acts 3:21).
Some think these prophecies may be fulfilled, not in any
millennium, but in the eternal kingdom of Christ in the new heavens
and new earth. But none of the above references speak of the new
heavens and earth, and their language seems to indicate this
present earth.
The nation Israel
(2) A future millennial reign of Christ is necessary to fulfill the
prophecies concerning the nation of Israel. According to the
Scriptures, that ancient nation, regathered to the land of Palestine
(Isa 11:11ff; Ezek 37:11,12; Amos 9:14,15), will yet be converted
to Christ (Isa 60:15; Rom 11:26; Zech 12:10-13). The two
kingdoms, Judah and Israel, will be united as one kingdom and live
safely in the land of Palestine with one King ruling over them (Ezek
37:16-22; 39:25-29). The covenant made with Abraham, Isaac
and Jacob promising them and their descendants the land of Israel
cannot be revoked; it is an eternal covenant (Gen 13:14, 15;
15:18-21; 17:8; 28:13). Also the covenant made with David that
he will always have a son to reign upon his throne is as steadfast as
the sure word of Jehovah. He will not cast away the offspring of
Jacob, but will cause their captivity to return and have mercy on
them (Jer 33:17-26).
Many prophecies concerning the Jews have already been literally
and exactly fulfilled. There is much reason to think that these also,
and many others like them will be fulfilled likewise.
This truth the apostles of our Lord perfectly understood. After
Christ’s resurrection from the dead, He was with them for forty
days, “speaking about the kingdom of God” (Acts 1:3). At that
time He opened their understanding “that they might understand
the Scriptures” (Luke 24:45). At the end of that time, fully
instructed by the Lord Himself, and enlightened as to the meaning
The millennium 342
of the Old Testament, they asked a question that revealed what

they had been taught concerning the future of the nation Israel.
The Holy Spirit has recorded their question and Jesus’ answer that
we might understand something of what He had taught them.
“Lord, will you at this time restore the kingdom to Israel” (Acts 1:6).
They knew full well that the kingdom would be restored to Israel,
but they did not know when. The Lord Jesus did not rebuke them
for this question, which thing He surely would have done had it been
a foolish one. He merely said that they could not know the times
when the Father would fulfill His word. Now the question is this:
how can these things refer to the eternal kingdom in the new earth
and heavens? What does the gathering of Israel to Palestine have
to do with that? Or the reuniting of their two kingdoms? Or the
promises concerning the land of Israel? Or the restoration of the
kingdom to Israel? The language certainly suggests that these
things will happen on this present earth.
Now it is evident from the Scriptures that the future blessing of
Israel, and the future glory of the world will come about by one
process — the personal reign of Jesus Christ on earth (Isa 2:1-5;
11:1ff; Zech 14:9; Dan 7:13,14). This is in agreement with His
own promise to His twelve disciples. “Truly I say to you, you who
have followed me, in the renewal when the Son of man sits on the
throne of his glory, you also will sit upon twelve thrones, judging
the twelve tribes of Israel” (Matt 19:28). A great body of Scripture
bears upon that future time when Christ sits on the throne of glory
(Isa 9:6,7; Luke 1:31-33; Jer 23:5-8; Zech 14:9; etc.).
A problem?
But here a problem may arise in the minds of some. The kingdom
of Christ is referred to in the prophets as an eternal kingdom and
not a kingdom of a mere one thousand years. In fact Rev 20:1-7 is
the only passage in the Bible that actually states that the length of
Christ’s reign on this present earth will be one thousand years. (Of
course, as we have seen, it is by no means the only place that
speaks of His reign on this earth). For this reason, some say, we
must not take it literally but interpret it in harmony with the rest of
the Scriptures. To this I answer as follows:
(a) Though God has disclosed that Christ’s reign on this earth
will be 1000 years in only one Scripture, that one should be enough
for us. A number of important prophecies concerning details of
Christ’s first coming (for example, the virgin birth and Bethlehem as
His birthplace) were given only once in the Old Testament prophets
yet were fulfilled to the very letter. Would it have been right and
343 The millennium
wise for the scribes of Jesus’ day to argue that Messiah could not be
born of a virgin or could not be born in Bethlehem because it was
foretold only once? I am in perfect agreement with the words of
Erich Sauer, “For ourselves this one reference of Holy Scripture
suffices. We have no right to require from God that He must repeat
a statement five or ten times before we can believe Him”.
Moreover, should we not expect that there would be new revelation
of truth in a book specifically named The Revelation of Jesus Christ?
The fact is that there is this new revelation of 1000 years,
whether we like it or not, whether we take it literally or
symbolically, whether we think it relates to the future or to the
present. No place else in Scripture do we have this phrase in
connection with the reign of Christ, and those who take it literally
and relate it to the future are in no more difficulty with it than
anyone else.
(b) Though God has disclosed that this time period will be 1000
years in only one Scripture, that one is in perfect harmony with the
great number of Scriptures that refer to Christ’s reign. No one
suppose that Christ’s reign will end at the close of the millennium.
Truly “He will reign over the house of Jacob for ever”. The
millennium is only the beginning of His reign, and doubtless only a
type of that greater rule which will be to the ages of the ages. It
seems clear that the future kingdom is divided into two parts — the
millennium (20:4), and eternity (22:5). Now the prophets of the
Old Testament spoke of both of these, but they did not always
clearly distinguish between them. Of course this is the nature of
prophecy. It looks through the years and sees the great peaks of
God’s future program for earth. Yet it does not systematically
divide peak from peak, or always speak of the valleys between.
Before Jesus first coming there was a great body of prophecy in the
Old Testament regarding Him. Some prophecies spoke of a coming
that would be followed by suffering, humiliation, and death. Others
spoke of a coming that would be followed by great glory. There was
no indication that these were two completely separate comings
which would be divided by many centuries. These two mountain
peaks of prophecy seemed, at a distance, to be almost two
features of one great event.
This principle applies equally well to the future reign of Christ.
There are prophecies that refer to the millennium, and there are
those that refer to the eternal reign of Christ. And it is not an easy
matter to determine the exact relationship of the millennium to the
eternal ages that follow, or to discover which Scriptures refer to
The millennium 344
which state.2 But one thing appears evident — some of these

prophecies can relate only to a future reign on this earth, and not
to eternal ages when God will dwell with men in the new earth. For
example, Zechariah chapter 14 concerns the future reign of Christ
on earth and speaks of physical changes in Palestine (v 10), nations
that remain after the destructions of the Day of the Lord (v 16), and
drought and plague (vs 17-19). Isaiah, writing of Christ’s reign,
speaks of certain specific nations, and other geographical changes
(11:9-16), and of death and sin (65:20).
It is perfectly clear that drought and plague, death and sin, will
have no place in the life of eternity (Rev 21:4; 22:3). Ezekiel
writes in great detail of a future temple and its services (chapters
41-46). He is so specific in the exact measurements and other
details of description that it is hardly possible to spiritualize his
prophecy and find it all fulfilled in the Church of this age. Those
closing chapters of Ezekiel are some of the most difficult in the
Bible, and I have seen no exposition of them that is fully satisfying.
But, judging from the context and language of those chapters, they
certainly seem to be related to the actual future reign of Christ on
earth. They cannot be related to the eternal kingdom, because
there will be no temple in the eternal kingdom, except Christ
Himself (Rev 21:22).
There is only one time (as far as we can tell from the Scriptures)
when these prophecies can be fulfilled, if they are to have a
fulfillment at all, and that time is the thousand year reign of Christ
on earth.
Christ’s second coming
(3) The millennium is necessary to fulfill the prophetic picture of
Christ’s second coming given in the prophets. For in them we read
many times of His second coming followed immediately by an
earthly reign. And again I say, it seems clear that this present
earth is in view and not the new earth which comes afterward. For
example Zechariah 14:1-7, speaks of the Day of the Lord, the
battle of Armageddon, and the return of Christ to triumph over His
enemies. Immediately following, in verse 9, we read “the Lord will
be king over all the earth”. Joel 3:9-21 gives the same picture —
the final harvest and the Day of the Lord followed by the living
2
It may well be, as Sauer suggests (From Eternity to Eternity) that the Old
Testament prophecies of the kingdom have fourfold reference: (a) to the historical
circumstances of the prophet himself; (b) to a spiritual or typical fulfilment in the
Church; (c) to a literal fulfilment in the millenium; (d) to an eternal fulfilment in the new
heavens and new earth.
345 The millennium
presence of God in Jerusalem and a reign of peace in Judah. Isaiah

24 describes those future judgments that will fall on the earth at the
end of the age. The closing verse again speaks of the reign of the
Lord: “Then the moon will be abashed and the sun ashamed, for
the LORD of hosts will reign in Mount Zion, and in Jerusalem, and
before His elders gloriously”. This is followed by the praise of Israel
in chapters 25 and 26.
Daniel the prophet likewise clearly spoke of these things.
Nebuchadnezzar had a dream in which a great image appeared.
The head was of gold, the breast and arms of silver, the belly and
thighs of brass, the legs of iron, the feet partly of iron and partly of
clay. Daniel explained the dream (Dan 2:31-45). The image
represents four great kingdoms. They are the same four that he
later saw as four beasts — Babylon, Medo-Persia, Greco-
Macedonia, and Rome (7:3-14). The feet of the image with its ten
toes come in for special notice (it is true that the number ten is not
mentioned — but do we need to be told how many toes are on two
feet?). The legs were iron, representing the Old Roman empire at
the height of its power (as it was in Christ’s day and for some time
afterwards). But the feet and toes were iron mixed with clay. This
is Rome as it eventually becomes. Then a stone fell from heaven
and struck the image on its feet and broke them to pieces, and the
whole image became as chaff and vanished away. But the stone
“became a great mountain and filled with whole earth” (2:35). The
stone is Christ and His kingdom (2:44). The picture of the stone
striking the image was not fulfilled at His first coming. The whole
of man’s government was not shattered then, (and this is required
by the vision). There was no sudden destruction as of a falling
stone. He did not strike then, He was struck. Moreover, the ten
kingdoms represented by the ten toes (and the ten horns of the
beast) were not in existence at the time of Christ’s first coming (Rev
17:12), and the stone in Daniel’s description falls on the feet — the
last part of all the image in time. But at His second coming, with the
sword that comes out of His mouth, He will “strike the nations” (Rev
19:15). The feet — the final form of Rome’s iron empire — will be
crushed, and “in the days of those kings the God of heaven will set
up a kingdom which will never be destroyed” (Dan 2:44).
This is exactly the picture when Daniel has visions of the four
beasts. It is only after the ten horns are in existence and the little
horn arises (Antichrist) that we read of the coming of the Son of Man
with the clouds of heaven “and dominion, and glory, and a
kingdom were given to him, so that all peoples, and nations and
those of all languages would serve him” (Dan 7:14).
The millennium 346
So in Revelation 19 we see the stone striking the image. It is no

surprising thing, therefore, that we read immediately after, in
chapter 20, of a kingdom that fills the whole earth.
The Revelation
(4) Such a kingdom rule is necessary to fulfill the language of the
book of the Revelation. We have seen Christ uncrowned in the midst
of the seven golden lampstands. We have seen Him still uncrowned
as the Lamb in heaven. This does not mean that He is not now a
king — indeed, He is the King of the universe. It means that He has
not yet manifested His kingship as a Man in relation to the earth.
When He is ready to do so He appears with many crowns, for all the
kingdoms of the earth become His. In perfect agreement with this
is the word at the last trumpet in 11:15: “The kingdoms of the
world have become the kingdoms of our Lord and of His Christ”.
Further evidence of this same truth is found in 19:15, “He will
rule them [the nations] with a rod of iron”. This puts His reign, not
during the Church age, but in a time after His second coming. (At
His coming it is not “He did rule with a rod of iron”, but “He will”).
The fact that He will rule with a rod of iron shows again that the
reference cannot be to the eternal kingdom. There will be no sin,
no rebellion, no restless nations then that will require a rod of iron
to subdue (compare Isa 2:3,4 — in eternity there will be no need of
such an exhortation as that found in verse 3, or to judge and rebuke
nations as seen in verse 4.
In Revelation 2:26 and 3:21 believers are promised a share in
this reign of Christ. The first of these promises states that the
overcomer, “will rule them [the nations] with a rod of iron”. This
phase is identical with the one in 19:15 and shows that the reign of
the overcomers also comes after Christ’s second coming. This
truth is repeated in 5:10 which speaks of a future reign “on the
earth”.
Thus when we come to chapter 20 we should be fully prepared to
read of a reign of Christ and His people on earth, and that is just
what we do read.
We are plainly told in 20:5 that some of those who reign with
Christ will have suffered under the “beast”. The beast is the
personal Antichrist who will arise at the end of this age and be
destroyed by Christ at His coming. This is positive evidence that the
reign of Christ spoken of in chapter 20, is not going on now, but is
still in the future. If obvious facts like this are ignored what hope of
a proper interpretation of this passage can there be?
347 Index
Index
Abaddon 204,205,212,214,216,217,218,223,
151,152 228-235,249,251,252,253,258,261
Abraham Beast, the lamb-like
19,110,183,193,194,247,268,272,303,341 193-195
Abyss Beasts, the four
150,152,167,169,175,180,186,188,215, 184,185,291
228,229,230,231,232,253,256,257,290 Beginning and End
Advaita Vedanta 17,267,276,278
198 Blasphemy
Alexander the Great 53,55,66,111,183,186,188,189,217
185 Blessed
Alpha & Omega 17,18,19,22-25,101,207,217,242,248,
17,31,32,267,270,276,279 250,253,261,276,277,280,282,330
Altar Blood
87,88 17,29,30,52,54,57,60,66,81,93, 95,103,
Amen 106,109,112,115,116,124,125,126,128,
17,31,87,88,137,242,243,282 137,138,139,143,148,167,169,170,179,
A-millennialism 180,181,182,209,210,212,213,214,215,
339 220,226,227,228,240,242,249,250
Angel(s) Book(s)
36,40,41,46,59,72,73,77,103,104,109, 52, 70, 71, 73, 77, 97, 105, 110, 118,
110,111,112,117,125,131,133,136,144- 120, 135, 197, 198, 227, 228,234, 263,
153,154,157,177,178,179,199,200,204, 265, 272, 277, 278, 291, 292, 299, 301,
206,208,209,211,213-220,247,249,250, 304, 309, 313, 325, 336, 337
271,277,289,301,330 Bowls
Antichrist 27, 109, 117, 120, 128, 130, 131, 132,
29,37,121,122,129,146,152,164,165, 133, 147, 149, 159, 192, 199, 208, 211-
186-192,212,233,251,252,311,318,346 215, 220, 240, 271, 298, 330, 336
Antipas Bride
57,61,63,64 115, 161, 220, 221, 222, 228, 240,244,
Apostasy 245, 246, 247, 248, 250, 267, 271, 273,
53,93,94,96,121,165,222,227,228,229, ``280, 317,318.
237,269,304,306,318,319,331 Bridegroom
Armageddon 238, 240, 242, 247, 248
21,146,210,217,218,219,234,250,344 Censer
Ashtoreth 146, 147, 148
71,225 Cherubim
Athanaslus 52, 104, 107
61,64 Christ
Babylon His Revelation: 17
21,23,59,121,159,174,184,185,201, As Faithful Witness: 27, 28, 87
203,204,220-241,242,243,345 Glorified: 33-39
Balaam Speaks to Churches: 46-96
58, 61,62 As Lion and Lamb: 110-115
Balak As Kinsman-Redeemer: 113-116
58, 61, 62 As opener of seals: 118-126
Beast, the As male child: 174-177
121,138,165,166,169,183-192,,196,199, As Bridegroom: 242-249
Index 348
As King of kings: 249-251 266, 267, 269, 270, 275, 282, 301, 302,
His reign: 253-263 303, 307, 333. 338. 340. 343. 344
As Judge: 263-266 Delay
His city: 271-275 129, 157, 160
His final words: 280-282 Demons
Christendom, Christianity 56, 94, 151, 152, 154, 155, 215, 217, 218,
48, 49, 52, 58, 63, 64, 66, 67, 68, 70, 72, 235, 236, 277
74, 75, 78, 84, 90, 95, 96,127, 143, 192, Devil
197, 205, 221, 222, 223, 224, 226, 227, 49, 53, 56, 60, 66, 114, 177, 178, 179,
228, 229, 234, 250, 304, 305 180, 182, 187,188,197, 244, 253, 255,
256, 263, 285, 290
Church fathers
Diana
311, 328
71
Church(es)
Dragon
146-196,198-104,124,125,136,138,139,
174, 175, 177, 178, 179, 180, 181, 182,
140, 141, 143, 160, 161, 165,168, 172,
183, 184, 188, 192, 194, 217, 218, 249,
175, 176, 177, 182, 203, 208, 218, 222, 252, 253, 263, 289
223, 224, 226, 227, 234, 237, 245, 246,
Dispensationalism
261, 273, 280, 292, 293, 308-338, 344
312-315,327
Churches, the seven
Earthquake
41-45
126, 146, 148, 167, 170, 171, 219
City
Eden
121, 163, 166, 167, 200, 209, 210, 221-
52, 107, 186, 268
226, 233-241, 246, 247, 253, 257, 267-
Egypt
275, 279, 289, 290
29, 71, 148, 149, 163, 167, 172, 180,
Clouds
212, 214, 215, 216, 225, 231, 268, 282,
17, 31, 190, 208, 345 290, 307, 317, 335, 336
Constantine Elders
44, 64, 70, 127, 226, 309 38, 48, 97, 102-105, 107, 109-112,125,
Creation 136, 137, 144, 170, 171, 172, 199, 242,
34, 44, 87, 88, 107, 112, 115, 236, 255, 294, 323, 345
267, 268, 274, 275, 304, 325, 340 Elijah
Crown(s) 67, 168, 169, 170
35, 38, 39, 53, 56, 57, 79, 82, 83, 97, Enoch
102, 103, 104, 118, 121, 11, 152, 174, 147, 168, 268, 322, 336
175, 178, 183, 207, 248, 249, 250, 275, Ephesus
306, 323, 345 26, 33, 42, 44, 46-53
David Euphrates
23, 79, 80, 81, 91, 109, 110, 115, 147, 59, 152, 154, 215, 217, 235, 236
176, 179, 276, 341 Europe
Day of the Lord 81, 84, 122, 185, 189, 191, 234, 309
21, 34, 86, 96, 127, 128, 129, 131, 139, Eternal, eternity
145, 148, 164, 165, 168, 211, 218, 219, 22. 24. 27. 28. 141. 203, 245, 264, 266,
285, 286, 317, 318, 319, 321,322, 326, 268, 270, 272, 274, 275, 278, 282, 341-
344,346
329, 330, 331, 336, 337, 344
Explanatory visions
Death
130, 132, 133, 157, 159, 170, 174,
27, 28, 33, 34, 38, 53, 54, 55, 56, 57, 64,
199-210
68, 76, 77, 78, 123, 124, 143, 151, 152,
Face
154, 155, 169, 177, 181, 182, 188, 190,
33,34,37,126, 157, 158, 263, 272, 274
195, 196, 197, 212, 227, 234, 237, 238,
Faithful witness
252, 253, 256, 258, 261, 262, 263, 264,
17, 27, 28, 49, 61, 89, 169
349 Index
False prophet Hell

138, 195, 217, 218, 249, 251, 252, 253, 27, 28
256, 258, 289, 290, 298 Historicist view
Famine 308-311
73, 122, 123, 129, 237 Holiness, holy
Fire 38, 97, 106, 211, 213, 240, 264, 267,
35, 146, 148, 149, 153, 166, 204, 205, 276, 307
208, 237, 238, 253, 263, 265, 266, 271, Holy City
286, 335, 336
106, 163, 166, 267, 271, 281, 315, 316,
First and Last 317
33, 46, 52, 54, 276, 276 Holy Spirit
First resurrection 17, 26, 96, 106, 107, 167, 206, 269,
253, 258, 259, 260, 261, 335 280, 318, 336
Firstfruits Horse(s)
177, 199, 201, 202 118, 120, 121, 122, 123, 151, 152, 153,
Frogs 154, 209, 210, 212, 249, 251, 289
217 Idolatry
Futurist view 61, 62, 63, 67, 68, 72, 111, 155, 196,
225, 271
293, 310, 311
Idealist view
Gems
283-299
106, 274
Inherit
Gentiles
70, 267, 270, 271, 302, 307, 341
137, 163, 166, 316
Inspiration
Grace
19, 23,24, 42,66, 277, 281
17, 26, 27, 31, 35, 36, 51, 55, 69, 70,
80, 81, 89, 91, 92, 95, 107, 121, 124, Israel
138, 160, 168, 202, 203, 217, 245, 247, 21, 71, 86, 113, 133-136, 146, 160, 163-
248, 258, 259, 266, 269, 275, 278, 279, 169,175-177,179,182,193,194,195,200,
282, 285, 295, 303, 305, 317
220,269,271,292-294,314-317,323,329,
Hades
331,341,342
33, 38, 123, 263, 266
Jacob’s trouble
Hand
86, 315-317
17, 33, 36, 37, 43, 46, 52, 54, 57, 62,
Jerusalem
69, 82, 99
58, 59, 101, 113, 118, 119, 154, 163-169,
Hail
200, 210, 221, 289, 311, 315, 331, 333,
148, 149, 171, 218 345.
Hallelujah Jews
242, 243 53,55,56,79,82,95,133-137,139,165,
Harps 166,168,176,182,193,225,264,292,293,
112, 199, 211 316,317,324,326,331,332,336,341.
Harvest Jezebel
161, 201, 202, 207, 208, 209, 250, 325, 49, 52, 64, 66, 67, 68, 69, 70, 71, 72,
329, 344 73, 76, 220, 222
Heads Judah
174, 178, 183, 184, 185, 186, 188, 220, 101,107, 109, 110, 111, 115, 136, 158,
222, 223, 228, 229, 230, 231, 232, 233, 159, 194, 341, 345
239, 290
Judgment
Heaven(s)
26, 27, 37, 41, 62, 68, 81, 106, 120,
19, 31, 81, 97, 99, 102, 104, 105-117, 123, 124, 125, 127, 137, 144, 145, 148,
119, 126, 127, 128, 136, 144, 157, 170, 150, 155, 156, 161, 162, 170, 172, 174,
174, 175, 177, 178, 206, 207, 211, 249, 204, 206, 207, 209, 211, 214-217, 220,
253, 256, 259, 263, 264, 267, 268, 271, 222, 227,240, 242, 243, 250, 251, 252,
320, 326, 330
Index 350
253,254, 259, 263-266, 279, 311, 317 Lukewarm

Justice, just 40, 80, 87, 85, 89, 90, 92, 95
156, 192, 205, 206, 213-217, 262, 340. Lying
See under Righteousness also. 89, 94, 95, 201, 271, 272, 279
Key Male child
33, 38, 79, 80, 81,150, 151, 225, 253 174, 175, 176, 177, 178, 182, 289
King of kings Man of sin
39, 146, 187, 233, 247, 249, 250, 251, 94, 165, 178, 186, 331
289
Manna
Kings
58, 63, 176, 301
17, 28, 29, 30, 36, 39, 73, 81, 109, 116,
Martyrs
126, 158, 162, 163, 184, 187, 188, 190,
217, 218, 220, 223, 239, 240, 247, 249, 56, 71, 124, 125, 139, 144, 145, 147,
250, 251, 272, 275, 289, 290, 291,295, 220, 227, 254, 258
345 Michael
Kinsman-Redeemer 135, 157, 174, 176, 177, 180
113-116 Millenium
Lake of fire 253-263, 339-346
56, 251, 252, 253, 258, 263, 265, 266, Moon
271, 301 21, 107, 119, 126, 127, 128, 150, 151,
Lamb 154, 174, 175, 176, 215, 272, 275, 317,
345
30, 38, 83, 106, 107, 109, 110, 111,112,
Morning star
115, 118, 121, 126, 136, 137, 138,181,
183, 194, 199, 200, 201, 204, 206, 211, 65, 70, 276, 280, 289, 301
221, 242, 244, 245, 246, 247, 248, 271, Moses
272, 273, 274, 275 21, 24,29,48,107, 110, 143, 155, 168,
Lampstands 169, 172,179,211,212,213,268
33, 35, 40, 41, 42, 46, 82, 166, 167, Mountain
168, 287, 289 51, 126, 149, 179, 217, 218, 219, 268,
Laodices 271, 273, 343, 345
33, 40, 42, 43, 44, 52, 80, 87-95,96 Multitude
Last trumpet 46, 57, 134, 136, 137, 138, 139, 140,
102, 152, 153, 170, 172, 174, 203, 335, 154, 182, 193, 222, 233, 242, 243, 262,
346 292, 294, 295, 296, 314, 317, 319, 328,
Light 329, 336
25, 27, 34, 35, 36, 37, 41, 47, 49, 50, Mystery
51, 83, 85, 89, 92, 100, 106, 127, 133, 220, 224, 228
139, 141, 142, 146, 148, 150, 172, 271, Nations
272, 274, 299 19, 39, 65, 69, 81, 133, 134, 136, 137,
Lion 138, 170, 171, 173, 174, 189, 211, 217,
60, 97, 107, 109, 110, 111,115,151,152, 218, 222, 233, 249, 250, 253, 256, 262,
153, 157, 158, 159, 180, 183, 184, 185, 272, 274
231,255 Nero
Living creatures 188, 196, 232
97, 104, 107, 109, 110, 112,118,122, New Jerusalem
136, 144, 145, 147, 149, 199, 211, 214, 79, 267, 271-274
242, 243, 295 Nicolaitans
Locusts 46, 48, 49, 52, 58, 61, 62, 66, 70, 95
148, 150, 152 Nimrod
Love 224, 225
29, 46, 49, 50, 51, 63, 64, 79, 87, 89, Numbers
90, 92, 94, 95, 106, 162, 205, 228, 241, 294, 295, 296, 297, 299
244, 247, 266, 268, 269, 317, 338
351 Index
Outline of Revelation Queen

39, 97, 105, 170 60, 244, 250, 175, 176, 225, 237, 238
Partial Rapture theory Queen of heaven
177, 202, 203, 245 60, 225
Patmos Quickly
33, 34, 36, 38, 39, 121, 163, 183, 241 17, 20, 21, 282
Pearl Rapture of the church
272 84, 85, 99, 100, 125, 160, 161, 172,
Pergamos 202, 203, 208, 219, 261, 318, 319, 337
33, 42, 44, 48, 52, 57-64, 66, 70, 80, Redemption
91, 226 110, 112, 114, 115, 144, 179, 200, 212,
Pharaoh 244, 245, 302
29, 155, 212, 213, 335, 336 Reformation, Protestant
Philadelphia 44, 70, 77, 78, 159, 310, 311
42, 44, 52, 69, 79-87, 98,99 Reign
Plagues 29, 30, 39, 69, 70, 80, 92, 103, 104,
116, 121, 170, 171, 177, 184, 186,
57, 73, 119, 124, 132, 148, 154, 155,
156, 167, 169, 172, 211, 213, 216, 236, 223, 233, 234, 242, 247, 250, 253-263,
237, 238, 271, 280, 298 272, 274, 275, 302, 307, 310, 339-346
Polycarp Renewal
55, 311 51,342
Pontifex Maximus Relevance
60, 226 283, 284, 285, 286
Pope Restoration
159, 191, 192, 223, 226 115, 342
Poverty Revival
53, 55, 56, 90, 91, 129, 263 44,84, 96
Pre-millennialism Resurrection
253-263, 340 34, 41, 103, 137, 177, 188, 202, 203,
Post-millennialism 253, 255, 258-262, 311, 335, 338, 341
340 Return of Christ
Pre-tribulationism 21, 98, 100, 116, 152, 172, 185, 235,
242, 249, 259, 278, 311, 325, 326, 331,
84, 85, 86, 99, 100, 101, 102, 312-338
332, 333, 344
Post -tribulationism
Riches, wealth
84, 99, 207-209,312-338
55, 72, 73, 82, 88, 91,109, 223, 236,
Prostitute 239, 241
70, 201, 220, 221, 222, 223, 226, 227, Righteousness
228, 233, 234, 235, 242, 243, 244, 249,
23, 30, 36, 38, 41, 56, 77, 91, 95, 141,
279, 287, 289
181, 187,213, 236, 240, 244, 245, 246,
Priest(s) 247, 249, 250, 262, 275, 279, 286, 303,
17, 30, 35, 48, 60, 64, 72, 103, 107, 304, 340
109, 116, 145, 164, 176, 225, 226, 253, River(s)
269
149, 150, 153, 154, 162, 215, 217, 235,
Prophecy 272, 273
17, 19, 21, 22, 23, 25, 28, 118, 120, Rod
122, 136, 157, 158, 162, 163, 166, 167,
65, 69, 163, 174, 175, 176, 177, 249,
168, 171, 194, 213, 242, 249, 276, 277,
250, 262, 271, 289, 301, 346
278, 280, 281, 283, 284, 285, 286, 287,
290, 291, 292, 298, 299, 315, 317, 330, Roman Empire
332, 333, 337, 340, 343, 344 44, 58, 60, 63, 81, 178, 185, 188,189,
Protestantism 190, 194, 196, 222, 229, 230, 232, 309,
227, 228 345
Index 352
Roman Catholic, Catholicism Sign(s)

44, 62, 64, 70, 71, 72, 175, 190, 223, 21, 118, 119, 123, 127, 128, 129, 150,
224, 226, 228, 310, 311 155, 174, 175, 188, 192, 195, 211, 319,
Russia 325, 326, 330, 331, 332, 333
122, 189, 193 Silence
Sardis 79, 102, 131, 144, 145, 177, 222, 322,
337
33, 42, 43, 44, 52, 73-79
Sin(s)
Saints
17, 29, 30, 66, 95, 138, 155, 156, 172,
30, 71, 104, 109, 117, 125, 128, 138,
180, 181, 201, 211, 227, 236, 237, 238,
139, 140, 142, 146, 147, 172, 181, 183,
252, 264, 271, 279, 306, 317
192, 203, 209, 220, 227, 228, 243, 246,
250, 253, 257, 259, 274, 275, 304, 317, Smyrna
335, 336 34, 42, 43, 44, 52, 53-58, 63, 68, 79,
Salvation 82, 86, 91, 98, 168, 327, 333
31, 56, 69, 77, 80, 82, 136, 138, 143, Sodom
181, 213, 243, 256, 265, 266, 278, 279, 17, 19, 148, 163, 167, 206, 238, 241,
300, 301, 322 289, 322, 335, 336
Satan Soon
37, 47, 48, 53, 56, 57, 58,59, 60, 61, 20, 21, 282
62, 63, 64, 79, 80, 81, 82, 94, 107, 114, Souls
115, 121, 125, 138, 139, 141, 142, 144,
124, 125, 238, 239, 253, 258, 259,260
152, 156, 160, 168, 171, 177-182, 184,
185, 186, 187, 188, 189, 193, 195, 196, Star(s)
197, 199, 200, 226, 251-257, 262, 263, 25, 33, 36, 37, 40, 41, 43, 46, 65, 70,
277, 279, 283, 289, 291, 297, 303, 317, 119, 126, 127, 128, 149, 150, 151, 174,
323, 329, 336, 340 176, 179, 287,289, 301, 317
Scorpion Sulfur
151, 152 148, 153, 154, 204, 205, 251, 252, 253,
Scroll 267, 336
110, 111, 112, 113, 114, 115, 116, 117, Sun
118, 119, 127, 131, 132, 144, 147, 157, 22, 33, 37, 41, 119, 126, 127, 128, 137,
158, 161, 162, 163, 172, 264, 308 150, 151, 155, 157, 158, 174, 175, 176,
Sea 215, 216, 221, 249, 250, 251, 264, 272,
275, 317, 345
97, 107, 109, 111, 114, 133, 149, 157,
159, 160, 161, 178, 183, 184, 190, 193, Symbols
203, 211, 212, 213, 214, 215, 237, 239, 17, 25, 40, 107, 111, 148, 184, 229,
240, 241, 253, 262, 263, 266, 267, 340 232, 283, 286, 287, 288, 289, 290, 291,
Seals 297, 298, 299, 309
109-132,144,151, 152, 157, 255, 276, Tabernacle
277, 278, 292, 324 53, 107, 124, 176, 183, 189, 211, 268,
Second death 269
53, 56, 253, 261, 263, 264, 266, 267, Temple
301 30, 58, 60, 62, 79, 83, 93, 107, 118,
Seraphim 119, 137, 145, 146, 163, 14, 165, 166,
168, 170, 187, 198, 207, 209, 214, 216,
107
241, 269, 270, 272, 274, 275, 301, 311,
Serpent 317, 333, 344
58, 154, 177, 178, 253, 263, The 144,000
Seven 133-136, 200, 201, 292, 293, 294, 323
17, 26, 27, 36, 41, 97, 107, 109, 110, Thousand years
111, 119, 131, 144, 145, 159, 165, 178,
20, 252, 253, 258, 259, 260, 262, 274,
183, 184, 208, 211, 214, 222, 223, 228-
339-346
232, 308, 316, 319, 320, 327, 335
Thirsty
Seventy weeks
178, 267, 270, 280
315-317
353 Index
Throne(s) United States

17, 26, 27, 29, 30, 39, 57, 59, 63, 64, 189
67, 80, 88, 92, 97, 102, 103, 104, 105, Vengeance
106, 107, 109, 110, 111, 112, 126, 131,
37, 73, 125, 126, 147, 156, 213, 242,
136, 137, 138, 139, 144, 146, 158, 170,
243
172, 174, 177, 183, 184, 185, 187, 192,
199, 200, 201, 216, 219, 233, 242, 243, War
250, 253, 256, 257, 259, 263, 264, 265, 38, 59, 63, 121, 183, 189, 190, 194,
266, 267, 272, 274, 275, 284, 288, 301, 195, 213, 233, 234, 249, 250, 251, 252,
311, 341, 342 264, 321, 340
Thunders Water(s)
26, 148, 157, 159, 277 36, 137,138, 148, 149, 162, 167, 169,
Thyatira 178, 193, 199, 203, 212, 215, 217, 220,
222, 225, 233, 242, 243, 244, 267, 269,
42, 43, 49, 52, 64-73, 77, 86,220
270, 272, 280, 289, 340
Time periods
Watch
295-298
24, 48, 73, 74, 76, 87, 101, 111, 120,
Title deed 153, 179, 184, 185, 217, 325, 331, 333,
114 338
Tolerance Wilderness
65,66 107, 176, 177, 180, 182, 221
Tree of life Winds
46, 52, 272, 276, 300 73, 85, 133, 141
Trees Wine
133, 149, 166, 167, 268 122, 123, 201, 204, 205, 209, 219, 220,
Tribes 224, 225, 227, 228, 236, 238, 248, 249,
250
121, 133, 134, 136, 137, 138, 167,
183, 189, 200, 246, 257, 271, 292, 293, Witnesses
294, 328, 342 41, 113, 116, 134, 158, 159, 166-169
Tribulation Woman’s the
24, 25, 26, 32, 33, 34, 53, 54, 55, 56, 174-177
57, 64, 68, 69, 84, 85, 86, 99, 100, 101, Woman’s offspring
102, 118, 119, 120, 125, 126, 128, 132,
182
133, 136, 137, 138, 139, 140, 141, 142,
143, 144, 145, 152, 153, 163, 164, 165, Wormwood
168, 174, 176, 177, 189, 190, 196, 202, 149
207, 208, 262, 279, 280, 285, 293, 299, Wrath
311 21, 25, 26, 28, 29, 34, 61, 106, 126,
Tribulation, the Great 127, 128, 129, 131, 134, 139, 140, 142,
68, 119, 125, 137, 138, 142, 143, 144, 144, 156, 159, 162, 163, 170, 172, 173,
311, 312-338 178, 180, 199, 204, 205, 207, 208, 209,
Trumpets 210, 211, 212, 213, 214, 216, 219, 227,
240, 249, 250, 275, 283, 289, 317, 318,
120, 130-133, 144-156, 170, 199, 215,
319, 321,322,324, 329, 330, 335, 336
283, 296, 298, 323, 335
Zion
135, 199, 200, 202, 228, 275, 329, 345
Index 355
Index of Authors
Alford, Henry 260 Lang, G.H. 300, 333

Allis, Oswald T. 102, 339 Lenski, R.C 134, 258, 288
Andrews, Samuel J. 197 290, 295
Athanasius 4,61,64 Manton, Thomas 141
Auber H. 269 Manley, G.T 339
Augustine 238, 339 McConkey, James 133
Barclay, William 281, 293 McCheyne Robert M. 212
Bellarmine 72 Melchior, Marcus 183
Benney, T. 38, 106 Milner 143
Bruce, F. F. 22 Morgan, G. Campbell 78
Bunyan, John 241 Moule, H. C. G. 70
Carmichael, Amy 51,70 85 Newell, William R. 54, 72, 293
Carpenter, W. Boyd 294 Newman, Cardinal 226
Clifford, Professor 197 Nordaue, Max 193
Cowper, William 74, 190 Owen, John 87
Cyprian 57 Pentecost, D. 28, 144, 317
d’Aubigne 72 Pigott, S. J. 41
Edwards, Jonatham 305 Ramsey, William 33
Elliot, E. B. 159 Sauer, Erich 344
Fairbairn, Patrick 116, 297 332 Scott, Walter 63
Feuerbach 197 Seiss, J.A. 113
Finney, Charles G. 51 Simpson, A.B. 142, 305
Foxe’s Book of Martyrs 227 Singh, Sadhu Sundar 142
Gordon, A.J. 141 Smith, J.B 103, 134, 230,
Gundry, Robert 86, 209 288, 239
314, 318, 333, 337 Smith, Oswald J. 330
Hallesby, O. 206 Spurgeon, Charles 35, 260,
Herbert, George. 141 281, 328
Hendriksen, William 23, 223, Steinbeck, John 197
256, 288, 290, 295 Stifler, James M. 20
Hislop, Alexander 60, 226 Stott, John 74
Ingelow, Jean 114 Swinburne, Charles A. 197
Irenaeus 311 Tagore, Rabindranath 198
ironside, H. A. 60, 113 Tersteegen 34
Kelley, William 102 Tozer, A. W. 143
Kingsley 80 Trench, R.C. 63, 248
Kliefoth 339 Upanishads 198
Kuyper, Abraham 40, 260, Walvoord, John F. 99, 144
288, 294, 296 Watts, Isaac 112, 143
Ladd, George E. 63, 123, 144, 162, Wesley, Charles 111, 275
325, 328, 333 Wordsworth, Bishop 222, 223
OTHER BOOKS BY THE SAME AUTHOR
The Guru
Jesus Christ is the teacher appointed by God to lead us
into all truth. He teaches us about God, about
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important matters. This is a good book to give to
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Christ taught.
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Study Bible in English

This is in the stage of final preparation. We plan to
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THE

Foreword by Dr Jack Layman

First edition October 1964

Published by Jeevan Nair

Dr. Jack Layman, Ph.D.

This exposition of Revelation by Rev. G. R. Crow is a monumental

I am not going to go into details in this Foreword in regard to his

I would recommend this book to ministers, theological students,

I have known Mr. Crow for a number of years. He has been

The Peoples Church Oswald J. Smith

Preface to the second Edition 10

Preface to the third Edition 11

Chapter 1 The Introduction 17

Chapter 2 The Patmos vision 33

Chapter 3 “The things which are” 46

Chapter 4 Sights and sounds of glory 97

Chapter 5 The seven-sealed books 109

Chapter 6 The opening of six seals 118

Chapter 7 A pause in the narrative 131

Chapter 8 The trumpets 144

Chapter 9 The little scroll 157

Chapter 10 The woman and her offspring 174

Chapter 11 The beast and the false prophet 183

Chapter 12 Further explanatory visions 199

Chapter 13 The bowls of wrath 211

Chapter 14 Mystery Babylon 220

Chapter 16 The kingdom of Christ 253

Chapter 17 All things new 267

Chapter 18 Conclusion 276

Appendix A — Objections to the Idealist

Appendix B — On overcomers and

Appendix C — Objections to the

Appendix D — Will the Church go through

Appendix E — The millennium 339

Many years have passed since the publication of the second

The book of the Revelation is a gift of God to His people, a very

The Revelation is called “prophecy” in verse three. This is

We see this in the case of Abraham. He stood on the plains of

are to judge by New Testament references to the subject (2 Peter

argument against the futurist interpretation. They say that the

Greeting and Benediction

seven spirits, seven lamp stands, seven bowls, etc. An interesting

1:9 I John, who also am your brother and companion in

Tribulation, dark and difficult, came to John on Patmos. The

with all His ministers and prophets. To be effective in any teaching

“Oh dare and suffer all things:

John, in the Spirit on the Lord’s day, suddenly hears a great

“Eternal Light! Eternal Light!

The spirits that surround Thy throne

Oh, how shall I, whose native sphere

Who can stand before that fiery countenance, that face of

(13:1). But Christ here in chapter 1 is not crowned. This requires

We need not be concerned with trying to devise an outline for the

The mystery of the golden lampstands

“Make my life a bright outshining

performing His secret ministry of sanctifying and cleansing the one

(1) As literal, historical churches of John’s day which stood in

(3) In addition to these two interpretations of the churches,

Ephesus represents the early church