The judgement of the great harlot is rounded off by the singing of a mighty triumph song, which also forms the proper introduction to the final sequence of seven visions: “And I saw…” It is a song of “much people in heaven” – not (be it noted) the redeemed in the political “heavens”, for the song goes on to celebrate the imminence of the Marriage of the Lamb (19:7-9). These are described as being “in heaven” because they belong to the heavenly sanctuary, they are associated with God’s eternal covenants, they are in heavenly places in Christ.

The song they sing and the song of the twenty-four elders begins and ends with Hallelujah:[72] “And a second time they say, Hallelujah” (v. 3, 4, 6). This emphasis immediately invites comparison with the twelve Psalms, which have the same structure (105,[73] 106, 111, 113, 116, 117, 135, 146-150). Out of these, the first two stand out as being specially appropriate to the circumstances of the Hallelujah in Revelation 19. For Psalm 105 celebrates the faithfulness of God in fulfilling all the covenanted blessings which were promised to the Fathers, whilst Psalm 106 describes the inveterate apostasy of Israel in response to the loving kindness of the Lord. Revelation 19:1-9 has the same two themes in reverse order. First: “True and righteous are his judgements: for he hath judged the great whore…” then: “the marriage of the Lamb is come, and his wife hath made herself ready.” Confirmation of this equation of the apocalyptic Hallelujah with these Psalms is discernible in the fact that verse 4: “they worshipped God … saying, Amen; Hallelujah,” is identical with 1 Chronicles 16:36 where the two preceding verses quote the beginning and end of Psalm 106.

RIGHTEOUS JUDGEMENTS

It is appropriate that there should be a special hymn of thanksgiving to God for His inexorable overthrow of evil. The words written here for nearly two thousand years are the believer’s guarantee that God rules in the kingdoms of men and will not always tolerate human perversion of His ways. How stirring, then, is this Hallelujah, with its “Salvation, and glory, and honour, and power, unto the Lord our God”, in contrast to the helpless lament of the kings of the earth: “Alas, alas, that mighty city! for in one hour is thy judgement come” (18:10).

These words imply that worldlings and redeemed alike recognize that this destruction is from Heaven. “True and righteous are his judgements, for he hath judged the great harlot.” Yet according to 17:16 it is the ten kings allied to the Beast who ravage the Scarlet Woman. But they do so only because “God hath put in their hearts to fulfil his will … until the words of God shall be fulfilled” (17:17).

“True and righteous are thy judgements,” sing the great multitude, appropriating highly appropriate words from the temple hymn book: “The judgements of the Lord are true and righteous altogether” (Psalm 19:9), where the context speaks of “the Bridegroom coming forth out of his chamber, rejoicing as a strong man to run a race … there is nothing hid from the heat thereof” (19:5, 6).

Here, then, is clear evidence that at least some part of the divine judgement in the Last Days will be through the unwitting medium of mortal men (cp. Zechariah 14:13; Isaiah 9:4 and 24:19, 20 Hebrew; Haggai 2:22; Ezekiel 38:21). As God used ruthless ambitious Jehu to work out His purpose with the harlot priestess Jezebel, who sought the lives of prophets and faithful men, so He will again harness selfish men of power to the final destruction of a corrupt system.

As the hymn of triumph rises up, so also does “the smoke of her burning … “. It is a graphic figure to indicate the lasting character of this overthrow. By contrast with which the prophet has an awe-inspiring pen-picture of a smoke-like column over New Jerusalem: “And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night … and there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge” (Isaiah 4:5, 6). This is not the smoke of destruction, but the Shekinah Glory of God – the pillar of cloud and of fire which protected Israel when the nation was saved out of Egypt (Exodus 14:20, 24).

PSALM 22-MESSIAH S SUFFERING AND GLORY

A voice is now heard (v. 5) leading further praise to God from all His servants. This voice, coming forth from the throne of God Himself (v. 4), is the voice of the Lamb who shares the heavenly glory with his Father. Here, in this exhortation to further praise of God is the clearest of several allusions to Psalm 22 where that astonishing and moving prophecy of Messiah’s sufferings merges into the story of his greatest glory – the redemption of the Israel of God.

	Revelation 19	Psalm 22
	4: The four and twenty elders.	22: In the midst of the congregation will I praise thee.
	4: and the four living creatures.	21: Thou hast heard me from the horns of the unicorns (the cherubim in the sanctuary).
	5: Praise our God, all ye his servants, and ye that fear him, both small and great.	23: Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
	6: The voice of a great multitude.	25: My praise shall be of thee in the great congregation: I will pay my vows (marriage vows?) before them that fear him.
	6: Hallelujah, for the Lord God Almighty reigneth.	22: I will declare thy name unto my brethren.
	7, 9: The marriage supper of the Lamb.	26: The meek shall eat and be satisfied … your heart shall live for ever.

The parallels set out here serve to illustrate the detailed fulfilment of one aspect of the prophecy. “I will declare Thy Name” becomes a re-statement of all the specially significant names of God:

“REJOICE !”

The great throng who thunder out their Hallelujahs as with the voice of God Himself do so in words which the Lamb had used for their comfort. “Let us rejoice and be exceeding glad, and give honour to him” (v. 7). This is the last of the Beatitudes, given to strengthen afflicted disciples: “Blessed are ye, when men-shall revile you, and persecute you … for my sake. Rejoice and be exceeding glad, for great is your reward in heaven” (Matthew 5:11, 12). The citation of these words is appropriate at a time when a crucified Messiah comes into his glory and the blood of his servants is avenged (v. 2).

“Rejoice and be exceeding glad!” In no better way could the happy consummation of the redeeming work of Christ be alluded to than in the lovely symbolism of the marriage of the Lamb: “his wife hath made herself ready. And to her it was given (a Hebraism for ‘appointed’) that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints” (v. 7, 8).

GARMENTS OF RIGHTEOUSNESS

Here is a contrast with Psalm 22. That matchless psalm ends with these words: “A seed shall serve him; it shall be accounted unto the Lord for a generation (that is, God’s own family). They shall come, and shall declare his righteousness (with which they have been clothed) unto a people that shall be (new) born, that he hath done this” (Psalm 22:30, 31). In this present time of imperfection it is appropriate that emphasis should go on the gracious divine provision of righteousness for those who know that they can do little more to improve themselves. But in the day to come it is equally fitting that the efforts of the saints to be worthy of him who has called them to be his Bride should have mention in phraseology apt to the symbolism of marriage and also to the consecrated lives of saints in Christ: “she hath made herself ready … she arrays herself … the fine linen is the righteousness done by (not, for) the saints.” The Messianic marriage ode in Psalm 45 stresses the same theme: “The king’s daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework” (vv. 13, 14). Yet it should never be overlooked that the Bride is not chosen by the Lamb because of the loveliness of the garments, which she wears!

The angel’s emphatic witness to this part of his message reads rather strangely at first: “These are the true sayings of God.” Was there any special need to vouch for the divine truth of this part of the message more than the rest?

The answer to this difficulty lies in the word “true”, which does not mean “veracious” in contrast to that which is false, but instead means “reality” in contrast to that which is type or prophecy (e.g. John 6: 32; 15:1; Hebrews 9:24; 1 John 2:8). Thus the angel signified that even though the figure of marriage was being employed and the words of psalms and prophecies were being woven together in the vision presented to John, it was imagery behind which a sublime and imminent reality was to be discerned.

FELLOW-SERVANTS

As though in acknowledgement of the wonder of the revelation as well as of the glory of the being through whom it was made known, John prostrated himself before the angel in awe, only to receive immediate correction: “See thou do it not: I am a fellowservant (that is, along with other angels whom you have seen in this great Apocalypse) of thee and of thy brethren who have the testimony of Jesus (who bear witness regarding him)”. This angelic declaration, properly understood, asserts an awe-inspiring truth, that in the purpose of God the status of the saints in Christ is higher than that of angels: “Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?” It is a truth, which follows logically from the sustained argument of Hebrews 1: If the Son is so much greater than the angels, the same must also be true in some degree concerning those who are in Christ. So the angel dissuaded John: “Worship God: for witness regarding Jesus is the spirit of this prophecy” – that is, the testimony concerning Jesus is a work in which we are all engaged, you and I and they, my angelic fellow-servants.

And without further delay the next and last set of seven visions began to be unveiled.

[72] The peculiar and less satisfactory N.T. spelling Alleluia is explained by the absence of H as a printed letter in Greek.

[73] The Hallelujah at the beginning of Psalm 105 has very evidently become attached (mistakenly) to Psalm 104. When it is restored to its proper place, both Psalms 103 and 104 are seen to begin and end with: “Bless the Lord, O my soul.”

The first of the final awesome visions seen by the apostle John is taken up almost entirely with a description of Jesus as the heavenly Warrior, asserting his own divine authority against all adversaries. He rides a horse, and not an ass, in token of this fact. It is a white horse to signify that “he doth judge and make war in righteousness”. The very brevity of this allusion to one of Isaiah’s greatest Messianic prophecies can mislead the reader into a mistaken assumption that both verbs “judge” “make war,” mean the same thing. Yet the Old Testament originally foretells that “with righteousness shall he judge the poor … he shall smite the oppressor[74] with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (11:4). It is for this latter reason that “out of his mouth goeth a sharp sword.”

The mention of “eyes as a flame of fire” supplies another point of contact with the description of the heavenly High Priest at the beginning of Revelation. But whereas this power of unerring discernment was employed then to discriminate between worthy and unworthy in the ecclesias, it serves now to distinguish between friend and foe. When Solomon, who could have been such a wonderful prototype of the Messiah in his glory, came to the throne, there were men like Shimei and Joab who openly declared loyalty but who were secret rebels. The divine wisdom and insight given to him to cope with such situations were mediocrity itself by comparison with the incisive infallibility of judgement which Jesus was able to exercise even in the days of his flesh and which will be even more evident in the time of his glory.

There are certain important differences to be observed between Jesus the high priest and Jesus the kingly warrior. In Revelation 1 no crown is described save the high-priestly tiara of seven stars in his right hand (according to Isaiah 62:3), but in the end of the Apocalypse he wears many diadems because now he is not only priest but also King of kings.

Also, in place of the priestly robe reaching to his feet he wears a garment, which is stained with blood. This is because he treads “the winepress of the fierceness and wrath[75] of Almighty God” (19:15). The double allusion to Isaiah 63:3 is not to be missed. Nor should the help, which Revelation 19 supplies for the interpretation of Isaiah, be neglected. Those who believe that when the Lord comes from Edom with dyed garments from Bozrah he is making his first approach to his capital in Zion should note that in Revelation he already wears many crowns and already bears the title: King of kings.

A DIFFICULTY RESOLVED

In another respect Revelation throws light on an apparent contradiction in Isaiah 63. “I have trodden the winepress alone, and of the peoples there was none with me” appears to be at variance with: “I will trample them in my fury,” for the word “trample” always implies a multitude. Revelation 19 eludicates simply with its description: “And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean” (v. 14). Although, in the treading of the winepress, the blood comes, figuratively, “even unto the horses’ bridles” (14:20), those who follow the King of kings, whether angels or glorified saints, remain unstained. The blood is only on the raiment of the Messiah, for the judgement lies with him alone. When Isaiah 63 says: “of the peoples there was none with me,” the words must be understood as having reference to the tribes of Israel. Very frequently in the Old Testament the word “peoples” is used with this meaning (see concordance).

MESSIAH’S TITLES

The one who leads this army of God is given four different names in quick succession, thus emphasizing that all the diverse aspects of the grand purpose of God have their fulness in him.

1. He is “Faithful and True”. The words “faithfulness and truth” describe the unfaltering Covenants of Promise. Both words are used copiously in the Old Testament in this sense. The only place in the prophets where these terms occur together has a specially appropriate context: “O Lord, thou art my God; I will exalt thee … thy counsels of old are faithfulness and truth. For thou hast made of a city an heap; of a defenced city a ruin … Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee …” (Isaiah 25:1-3).

2. “His name is called The Word of God.” Scripture quotes his self-identification as “I that speak in righteousness”. In this vision there goes out of his mouth a sharp sword, “that with it he should smite the nations”. It is “the sword of the Spirit, which is the word of God”. Now he speaks the word of power, and judgement ensues. As preacher and prophet, as healer and example he was “the Word made ~7esh” in the days of his weakness, but now in the time of his power he is the glory and justice and sovereignty of God.

3. “He hath on his vesture and on his thigh a name written, King of kings, and Lord of lords.” It is a title of Almighty God (Deuteronomy 10: 17) which the Son inherits, yet it is noteworthy that the title which goes with this in the words of Moses – “God of gods” – is not also passed on. Again there is marvellous aptness about the attribution of such a title to Christ in this prophecy. “Of a truth it is that your God is the God of gods, and the Lord of kings”, confessed Nebuchadnezzar to Daniel when he learned how “the Stone cut out of the mountain without hands” was to smash for ever all human rule and dominion (Daniel 2:47, 45). Very impressive also is the contrast with the Beast who has ten satellite kings willing to yield to him all their power and strength. Yet one has to read only a few verses further in Revelation 19 to learn how this Beast who deems himself a king of kings is vanquished by the Lord’s Christ and cast into the lake of fire.

It is not difficult to see why this title of majesty should be written “on his thigh”. The steward of Abraham swore loyalty to his master’s will by putting his hand under his thigh (Genesis 24:2, 3), and so also Joseph with his aged father (Genesis 47:29, 31). Similarly, “all the princes, and the mighty men, and all the sons of David gave the hand under Solomon” (1 Chronicles 29:24). So there is indication in this symbol that ultimately all kings will humbly accept the authority of Christ.

But why should the royal name be written “on his garment”? The psalm, which described the marriage of the Lamb, has this eloquent passage: “The sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness (only Jesus has truly done both!): therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia” (Psalm 45:6-8). It is in this way that the name of majesty is written on his raiment – by the holy anointing oil which was first compounded for God’s High Priest (Exodus 3(1:23-32) and which speaks of suffering as well as glory – properly so, for this man now honoured as King of kings first wore a royal robe in his suffering (Luke 23:11) and saw men cast lots for his vesture as he hung on a cross, acclaimed as King of the Jews.

This title “King of kings, and Lord of lords” applied to the Messiah presents something of a problem inasmuch as in its only other occurrence it is a title of Deity. There need be no problem. This phenomenon – the sharing of the same title by both Father and Son – is common enough in the prophetic Scriptures.[76]

4. “On his head were many crowns, and he hath a name written which no one knoweth (that is at the time of writing Revelation), but he himself.” Again, the contrast with the Beast is inevitable, for he bears upon his seven heads the names of blasphemy. This might suggest that the Messianic title referred to here is “Holy to Jehovah,” the name which the high-priest bore on his forehead (Exodus 28:36). Yet even though this involves the unutterable Covenant Name (which to this day Jews always replace by Adonai), it is hardly correct to describe it as a name, which others do not know.

Then, since “name” is inevitably and inextricably associated in Scripture with “character” and “power”, it is perhaps more likely that this unrevealed name of Messiah signifies wondrous powers committed to him for the searching judgement and beneficent rule which he is to practice (compare 2:17 and 14:3).

SCAVENGER BIRDS

The immediate work of this King of kings is to assert the authority and judgement of God over the Beast and his confederates. This is proclaimed by one of the Thunder angels making in a loud voice a dramatic call to all the carrion birds in creation to accept God’s invitation to a mighty feast.

Here is one of the best demonstrations that could be sought, that the visions of the Book of Revelation are not to be regarded as set out in chronological order.

This gathering of the birds of prey is, of course, a symbolic way of picturing the titanic destruction of the forces of evil. What a ghoulish contrast it forms with the marriage supper of the Lamb! The description is taken almost verbatim from Ezekiel’s prophecy (39:17-20) of the destruction of Gog-Magog and the ten-king confederacy, which comes against a restored Israel in the Last Days.

Certain interesting and useful conclusions follow from this fact. Unless it be assumed that the citation of Ezekiel 39 is haphazard – an assumption which would cut right across all experience of New Testament usage of Old Testament authority – there is here a clear identification of Gog-Magog with the Beast and the False Prophet (19:19). Also, because of the close connection between this passage in ch. 19 and the Sixth Thunder (14:18 20), which itself employs the familiar words of Joel 3:13, confirmation is thus supplied for the equation of Joel 3 with Ezekiel 38, 39. Again, since Revelation 19:17, 18, 21 is very evidently symbolic and not at all literal in its meaning, any literal interpretation of the corresponding details in Ezekiel is suspect. This suggests that it would be highly unwise to take other similar details in that passage – bows and arrows, burial of the slain, burning of weapons – in a dogmatically literal fashion. With such a lead supplied by Revelation, a certain caution is right and proper.

EZEKIEL’S CONFEDERACY OF TEN?

A further unexpected conclusion, which follows from this equation with Ezekiel 38, 39, concerns the ten kings with the Beast and the False Prophet. It is only possible to find a total of ten allies in Gog’s confederacy by including “Sheba and Dedan and the merchants of Tarshish” (and omitting “Rosh” – for which transliteration the evidence has always been hopelessly inadequate).[77] For a number of years now the utterly unconvincing nature of the identification with Britain has been evident enough. Perhaps the change in the political scene in the quarter-century just past may make some students more ready to consider this alternative hinted at in Revelation 19.

AFTER MESSIAH’S COMING

The time of fulfilment of Ezekiel 38 is also suggested. The common assumption that the invasion from the north is to take place before the coming of the Lord is challenged by the facts in Revelation, for this is a “war with the Lamb” (17:14), “against him that sat on the horse, and against his army” (19:19). Also, at the time of the conflict there are already “on his head many crowns” (19:12), and his name is “King of kings, and Lord of lords”. This suggests strongly that Ezekiel 38 is to be fulfilled after the coming of the Messiah – as indeed the sequence in Ezekiel 37, 38 pointedly indicates. The quotation from Psalm 2 in this vision has the same implication: “he shall rule them with a rod of iron”, for this prophecy is to be fulfilled when “the kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision … Yet have I set my king upon my holy hill of Zion” (v. 2-6). Here, as has long been recognized, every phrase requires a fulfilment after Messiah’s kingdom has been proclaimed in Jerusalem.

PROPHETIC JUDGEMENT

The figurative language of the Second Vision (19:19-21) in which the overthrow of human opposition to Christ is described has several variations but its theme and mode are the same. In Revelation 19:20: “These both (i.e. Beast and False Prophet) were cast alive into a lake of fire burning with brimstone” – it is the sea of Sodom, appropriate to a civilization steeped in wickedness. Ezekiel 38:22 has this: “And I will plead against him with pestilence and with blood; and I will rain upon him and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone.” In Daniel 7:11, “the beast was slain, and his body destroyed, and given to the burning flame;” whilst Isaiah’s version is this: “And the Lord shall cause his glorious voice (the Word of God and an angel with a loud voice) to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, with scattering and tempest, and hailstones … For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is much wood; the breath of the Lord, like a stream of brimstone, doth kindle it” (30:30, 33).

A terrible judgement, truly!

[74] Reading aritz = oppressor, for eretz = earth.

[75] See ch. 26.

[76] Reference may be made to a study of this in The Testimony (May 1969: “The Man My Fellow”). See also the notes on Revelation 1:8.

[77] More detail on this in “The Time of the End,” Chapter 18.

There is something grotesquely familiar about the main events in this next vision. The dragon is brought to naught and buried in the abyss, where he is chained and sealed. Nevertheless, after a time he comes forth again and manifests himself to his disciples who are as the sand of the sea for multitude! But there are, happily, significant differences – it is not his disciples who are seen enthroned and blessed, neither does he ascend up to heaven; instead, he is cast into a Gehenna of fire.

In Revelation 12 the prototype of this dragon is fairly evidently the opposition of pagan Rome to the gospel (the Apocalypse was itself revealed at a time when Rome was persecuting the Truth of Christ). In the Last Days the counterpart to this great antagonist is probably scientific rationalism, which dominates human thought and activity today as much as the power of Rome ever did. It is the pagan religion of the Twentieth Century, making unlimited claims, working all kinds of signs and lying wonders, accepted in blind faith by millions, who now begin to rejoice in its promises of pie in the sky when this world is dead.

This wretched philosophy will receive a set-back at the coming of the Lord, which may at first seem like its final annihilation. The return from heaven of one whose name is called “The Word of God” will be the conclusive answer to the derisive question which the Serpent has put so confidently ever since Eden: “Yea, hath God said?” The fact of the existence of an Almighty God who has been ceaselessly active through all human history will be vindicated by the dramatic events in which His Son is manifest to the world. Satan’s bigoted anti-God activities will be chained, and those who now set their seal to the fact that God is true (John 3:33) will rejoice in the restraint put upon God-dishonouring thought and activity.

A LITERAL THOUSAND YEARS?

The heavenly kingdom, which now takes over the realm of the Serpent, is called in Revelation, The Thousand Years. This phrase has been almost universally read with a dogmatic literalism which is somewhat surprising in a community which has just as dogmatically insisted that the Book of Revelation is given in a multiplicity of signs and symbols requiring to be given a proper Biblical interpretation. Occasionally the question has been heard: “If prophetic periods in the Bible have to be interpreted on the basis of a day representing a year, why is it that the Thousand Years is given such a literal meaning?” But no answer to this inconsistency is ever supplied. Perhaps the idea of a Messianic reign of 360,000 years is deemed to be self-confuting.

More positively, the argument from the symbolism of the Genesis week of Creation is considered adequate support: Six thousand years of the rule of man, to be followed by a thousand years of rule by God’s Messiah. Quite apart from the fact that the most conservative archeologists are convinced that Adam was created more than six thousand years ago, there is something a trifle unsatisfactory about this analogy with Genesis 1. Is not the correspondence between the two ideas somewhat thin?

SEVEN DIVINE EPOCHS

A more probable and more satisfying development of this idea of a week of Creation emphasizes the Covenants of God rather than a rigid chronological time-table. To the Almighty people are more important than calendars. Certainly it is remarkable that God’s Covenants of Promise mark off human history into six epochs:

1. Adam to Noah.

2. Noah to Abraham.

3. Abraham to Moses.

4. Moses to David.

5. David to Jesus.

6. Jesus to Christ (the Second Coming).

The Kingdom now comes in as the appropriate climax of the sequence.

7. Christ to God (1 Corinthians 15: 28).

The symbolism of a Thousand Years now takes on a special appropriateness. The Revelation is very largely expressed in terms of the symbolism of the sanctuary. All the visions introducing the seven-fold sections and much else besides have this basis. In harmony with this the thousand suggests a link with 10 x 10 x 10 cubits, the dimensions of the Holy of Holies, which are again alluded to in the description of the new Jerusalem: “The length and the breadth and the height of it are equal” (21:16).

Considerations such as these suggest that the “Millenium” of Revelation 20 is an apocalyptic phrase for the Kingdom, rather than a hard-and-fast chronological period[78] of precisely one thousand years. At first it will be a Holy Kingdom in a world not fully consecrated.

Another detail suggesting the same conclusion is the expression: “they lived, and reigned with Christ a thousand years”. It is understandable that “they lived” should be a Greek aorist, for this phrase indicates the instantaneous gift of immortality. But the verb “reigned” also is in aorist tense where the continuous form of the verb would surely be expected if emphasis on the long duration of the Millenium was intended. Here the meaning appears to be: “they were made immortal, and became kings to reign in the kingdom.”

REBELLION – WHEN ?

For the sake of continuity, it is desirable to resume this exposition with a consideration here of the ultimate fate of the Dragon and his allies (20:7-10). The section that follows is reprinted from Chapter 13 of “The Last Days” (by this writer)

At the end of the millenial reign of Christ there will be a mighty rebellion against his authority. Such a conclusion seems to be perfectly clear and obvious from either a casual or a careful reading of Revelation 20. And for that reason in the minds of many it has taken on something of the character of a “First Principle” of the Faith.

Nevertheless there are big difficulties about such a conception. For instance:

	(a)	The prophecies of lasting peace in the kingdom of Christ are quite explicit: “they shall learn war no more”.
	(b)	Also, there is to be lasting godliness: “At that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart” (Jeremiah 3: 17). “Violence shall no more be heard in thy land, wasting nor destruction within thy borders” (Isaiah 60:18). “Of the increase of his government and peace there shall be no end” (Isaiah 9:7).
	(c)	Rebellion against immortals is so palpably silly. By comparison modern nuclear armament, which every Bible reader can see to be a lunatic policy, has calm reason on its side. For, armed with the big bombs, there is always a thin chance that you will devastate the other half of the world before it does the same to you. But for nations, who have had a thousand years’ experience of divine power and immortality, to calculate that their puny strength can win against God presupposes a mental deterioration to kindergarten level during the millenium.
	(d)	The practical problem insists on obtruding itself – where will these rebel nations get their weapons from? Swords will have all been turned into ploughshares.
	(e)	“He must reign until he hath put all enemies under his feet” (1 Corinthians 15: 25). The words imply a steady progress towards complete godliness. The idea of a great boil-up of rebellion at the end is surely most difficult to reconcile with this.
	(f)	A massive rebellion at the end of a thousand years would stamp the reign of Christ as a failure. To think that the end of all his efforts in teaching, guidance, personal influence and benign rule (to say nothing of the immortal aid of men like Moses and Paul) is to be “We will not have this man to reign over us” – this is just incredible to any who settle down to consider it seriously. Jesus accomplished his work as Prophet, Sacrifice and High Priest perfectly. Can anyone be happy that his work as king is to end in failure? – for can a long, long reign which ends in turbulent rebellion be reckoned as a success?
	(g)	A rebellion such as is described in Revelation 20 does not arise in five minutes. Even a triviality like the Suez episode in 1957 called for weeks of detailed organization, which could not be kept secret from the rest of the world. Nevertheless one is asked to believe that Christ and his immortals will know nothing at all of this mighty Gog-Magog uprising until it bursts upon the world. The only alternative seems to be that, knowing all that is being secretly concocted, they will pretend to ignore it, so that the rebels may be lured to their own destruction. Would any reader be happy about the morality of such a proceeding?
	(h)	It is sometimes postulated that if the visible authority of Christ were to be withdrawn for a time, then – human nature being what it is – rebellion would be almost certain to ensue within a short while. But does Scripture speak of any such withdrawal of the Messiah’s authority? This seems to have been invented specially to cope with a big difficulty. On the other hand, Isaiah is explicit that “thy sun shall no more go down, neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light” (60:20).
	(i)	The coincidence of the names Gog and Magog in Revelation 20 with that of the leader of the great confederacy of Ezekiel 38 does not seem to have been given its proper weight. With any other Bible problem such a coincidence would shout for the two to be equated with each other. Then may it not be said that any interpretation which does line up these two prophecies as having the same fulfilment has a much stronger claim to acceptance than one which severs all connection between them and instead inserts a gap of a thousand years? or is “Interpret Scripture by Scripture” to stand as a sound principle everywhere except in Revelation 20?
	(j)	Revelation 15 :I R.V. The Vials are described as “the seven plagues which are the last, for in them is finished the wrath of God.” The logical conclusion from these words is that the judgement of the Gog-Magog rebellion takes place before the outpouring of the Vials is concluded.
	(k)	Has the difficulty ever been properly faced that this amazing rising against all that is good and beneficent is spoken of in Scripture in one place only? Are Christadelphians to copy Mormons, “Jehovah’s Witnesses” and such, in their disreputable habit of confidently basing major beliefs on one passage of Scripture? Have we, the people of the Book, not yet learned the elementary lesson of mistrust in our own powers of Bible interpretation? We believe what we believe about our “First Principles” not because of one text of Scripture but because of the massive over-all testimony of many passages. Shall we then go back on this thoroughly sound attitude here, and this, concerning verses in the Book of Revelation, of all places, the book about the interpretation of which there is less room for dogmatism than any other in the Bible?

A SERIOUS PROBLEM

To sum up so far, the position regarding the Gog-Magog rebellion of Revelation 20 is this:

On the one hand, the text is explicit that “when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations … Gog and Magog, to gather them together to battle … and they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city (Jerusalem).” Apparently nothing could be plainer.

Nevertheless, on the other hand, there are copious Scriptures (already quoted) and various associated problems and difficulties, which seem to rule out the possibility of such a rebellion.

Can it be, then, that Scripture contradicts itself? God forbid!

A CONTRADICTION HARMONIZED

The only alternative, therefore, is that a re-scrutiny of the evidence will reveal reconciliation between the two. A harmonization must be possible. No Bible student worth his salt should be content to affirm adherence to cither view without being prepared to give fair consideration to the other. Such a synthesis, the present writer believes, is possible by a re-interpretation of certain details in Revelation 20.

Familiarity with the phrases of the beloved King James Version often has the effect of hiding from students of Scripture the fact that quite a number of words in the original text have perfectly valid alternatives. “Exhortation” is also “consolation”; “hell” is “the grave”; “spirit” is “breath”; “tribe” in the Old Testament is also “rod”; “boy” is also “servant” (like the French “garçon”). The list is a long one.

In this Gog-Magog passage no less than three of these ambiguities occur. “Earth” may also be “the Land (of Israel)”; this double meaning is common in both Old and New Testaments. And “saints” may be “angels” or “Israel, the holy people”. Also – and most important of all – the word translated “expired,” “finished,” “fulfilled” (vv. 3, 5, 7) may also carry the sense of “accomplished,” “achieved,” thus giving this key phrase the meaning: “when Christ’s millenial kingdom has become fully established”.

OTHER EXAMPLES

This last point is so important that it is not to be accepted without substantial evidence. Here, then, are examples of the use of the same Greek word elsewhere in the New Testament or in the Septuagint Version of the Old Testament:

	(a)	Luke 22:37: “This that is written must yet be accomplished in me.”
	(b)	Galatians 5:16: “Walk ye in the Spirit, and ye shall not fulfil the lust of the flesh.” To read “finish” here is to make nonsense of the passage.
	(c)	James 2:8: “If ye fulfil the royal law … Thou shalt love thy neighbour as thyself, ye shall do well.” Again, the substitution of “finish” makes the meaning ludicrous.
	(d)	Romans 2:27: “And shall not uncircumcision which is by nature, if it fulfil (finish?) the law, judge thee who … dost transgress the law?”
	(e)	Ruth 3:18: “the man (Boaz) will not be in rest until he have finished (i.e. accomplished, achieved) the thing this day.”
	(f)	Isaiah 55:11: “My word … shall not return unto me void, but it shall accomplish (but not ‘finish’) that which I please.”
	(g)	Daniel 4:30: “Is not this great Babylon, that I have built” – here “achieved, fully established” are both appropriate; “finished” also is suitable in the sense of “finished building”, but certainly not in the sense of “ended”.

Coming back to Revelation 20, a possible meaning is now seen to be this: The power of Sin is restrained during the period (seven years? forty years?) of the establishment of the Kingdom. Then comes the great Gog-Magog rebellion. Here Revelation 20 is strictly parallel with Psalm 2: “The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us (cp. the “great chain” of Revelation 20:1) … Yet have I set my king upon my holy hill of Zion (the beloved city – Revelation 20:9).”

OTHER SCRIPTURES

Other Psalms besides Psalm 2 suggest submission to Christ only until forces can be rallied to make effective resistance to this resented King of the Jews. “As soon as they hear of me, they shall obey, the strangers shall yield themselves unto me.” Note the margin: “shall yield feigned obedience” (Psalm 18:44, and so also Psalm 66:3 and 81:15).

A further suggestion may be advanced here in harmony with the foregoing. The only passage in the Bible with any sort of resemblance to the words of Revelation 20 about Satan being shut up in the abyss is to be found in Isaiah 24:22, 23. “And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days, they shall be visited. Then the moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign in mount Zion and in Jerusalem, and before his ancients gloriously.”

This comes at the end of a vivid prophecy of divine judgement in the Last Days.

If the two passages do actually describe the same thing, then here is further evidence that the Satanic rebellion of Revelation 20 comes immediately after the beginning of the Millenium and not at its close.

Ezekiel 38 also can now be read as the precise equivalent of Revelation 20. In an earlier chapter (Chapter 37) Biblical reasons were advanced for applying the Gog-Magog invasion to a time after the enthronement of the Messiah. The details of Revelation 20:9 correspond exactly with those in Ezekiel: “And they went up on the breadth of the Land (Ezekiel 38:9) and compassed the camp of the saints about (‘my people of Israel dwelling safely’), and the beloved city; and fire came down from God out of heaven and devoured them” (precisely as in Ezekiel 38:22).

This easy harmonization with other prophetic Scriptures provides additional confirmation of the validity of the interpretation proposed. Also, the picture now presented is entirely according to what might be expected. When a war-shattered world has licked its wounds and begins to realize that the Land of Israel is the headquarters of a new Power which now proclaims the hated Jews as the head of the nations and not the tail, there will be no great lapse of time before the authority of this King of the Jews is challenged. Ezekiel 38 and Revelation 20 tell of the fate of this last attempt, early in Christ’s reign, to proclaim “Glory to Man in the highest”.

[78] This is not to say that the reign of Christ will not last for precisely one thousand years. There may be a literal fulfilment also, but this should not be insisted on.

Jesus had promised the twelve that they should “sit on twelve thrones judging the twelve tribes of Israel’’ (Matthew 19: 28). The time is now come for the fulfilment of that promise. There is no mention of judgement at this point. This is taken for granted, as in Paul’s description of resurrection in 1 Thessalonians 4:16, 17 and 1 Corinthians 15:52-55; and understandably so, since in this vision the heavenly spotlight is on those who have been outstanding martyrs in the cause of Christ. There is special mention of “those who were beheaded for the witness of Jesus, and for the word of God”. This detail is remarkable, for in the early persecutions when the disciples were put to death it was either “the Christians to the lions!” or crucifixion. Death by beheading was the special “privilege” by which a Roman citizen died.

It is not unreasonable, then, to see in this expression an allusion to the martyrdom of Paul. What other Roman citizens died in this way because of their faith? It is probable that Luke was put to death along with Paul, but was he a Roman citizen? Romans 16 and Philippians 1:13, 4:22 seem to imply the existence of aristocrats in the ranks of the ecclesia in Rome. The allusion may be to such. It is to be observed also that the coupling of “them that were beheaded” with others “which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands” (13:15, 16) probably implies a First-Century fulfilment of the Apocalypse’s prophecies about persecution as well as further application to later times.

“And judgement was given unto them.” There is unmistakable allusion here to Daniel 7:22: “and judgement was given to the saints of the most High; and the time came that the saints possessed the kingdom”. Now also is the time of the true fulfilment of Psalm 122:5-8: “For there (in Jerusalem) are set thrones of judgement, the thrones of the house of David … Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee.”

“THE REST OF THE DEAD”

That is one aspect of the picture. Another is hinted at briefly in the words, which follow in Revelation 20: “The rest of the dead lived not until the thousand years were finished. This is the first resurrection.”

The interpretations given to these words are many and varied. For instance:

1. “I saw thrones, and they sat on them” (v. 4) describes the blessedness of those accepted after the resurrection and judgement at the Lord’s return, whereas this verse 5 relates to another resurrection and judgement at the end of the Millenium.

2. The word “again” has no place in this passage[79] and “the rest of the dead” are those rejected by the Lord at his coming. According to this, these live on into the Millenium in mortality; they die and pass into oblivion sometime during the reign of Christ.

3. On extremely slender grounds it has been argued also that, according to this passage, only those worthy of immortality will rise at the Lord’s coming, whilst the rest who are judged and condemned in absentia, so to speak, will remain in the grave until their resurrection to condemnation at the end of the Millenium.

4. Yet again, others would make this passage refer to enlightened rejectors of the gospel for whom a later resurrection is deemed more fitting, separate from the resurrection of baptized believers.

5. The interpretation which seems to harmonize best with the details written here in Revelation 20 and elsewhere is on these lines: Those who are seen enthroned (verse 4) represent a small select group of the outstanding servants of Christ who are raised and glorified before the main body of believers. The main resurrection and judgement comes in later (20:12-15), after the final establishment of the authority of Christ, possibly even after the Gog-Magog rebellion of Revelation 20:7-10.

DISTINGUISHED DISCIPLES

Such a picture may seem somewhat undemocratic, by Twentieth-Century standards, but it is entirely in harmony with the Lord’s methods in the days of his flesh. He chose twelve to be with him throughout his ministry, to be specially instructed and trained for big responsibility later. And of them he selected only a handful for certain outstanding privileges such as being witnesses of the raising of Jairus’ daughter, hearing the Olivet prophecy, and – specially – being present at the Transfiguration which anticipated the Kingdom itself. And in more than one place his parables suggest that “one standard rate for the job” will hardly be the principle which he will apply in the great day when the faithful are rewarded.

“The rest of the dead (i.e. those not included in this group of outstanding disciples) lived not until the thousand years should be finished.” Care must be taken here that these words be not misread. Old familiar misconceptions regarding these phrases are not readily set aside. It was shewn in Chapter 38 that “the thousand years finished” is an apocalyptic phrase for “the complete establishment of the kingdom”. Perhaps the distinction is between the initial assertion of the Lord’s authority as King of the Jews and the later demonstration to the whole world that he is King of kings and Lord of lords. In that case the main resurrection and judgement may come in after Messiah’s authority has been declared not only in Jerusalem but also to the ends of the earth. Certainly according to the familiar picture of judgement in Matthew 25:31, Jesus is already king sitting “on the throne of his glory” when all nations are gathered before him.

DISTINGUISHED IN THEIR RESURRECTION

This approach makes sense of the separation which Revelation 20 seems to require between the resurrection of those who sit on the thrones of glory (in verse 4), and “the dead small and great, who stand before God” at the time when “the books are opened.”[80] Perhaps this distinction is also implied in the words: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no authority”. In six other places Revelation uses the word “Blessed” to describe the ultimate happiness of the worthy disciple, but only here is the phrase used: “Blessed and holy”. Those who are raised in this group are assured of immortality even before their Lord pronounces their acceptance. This was true of the Twelve even before Christ died, for he assured them: “Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel” (Matthew 19:20) – the words are marvelously similar to Revelation 20:4. Paul also was assured by the Lord himself before his final appearing before Caesar that there was already laid up for him a crown of righteousness which his Lord would give to him (2 Timothy 4:8, 17).

Assuming the correctness of the conclusions argued for here (and it should always be borne in mind that the amount of Bible evidence regarding most of the details concen1ing resurrection and judgement hardly warrants dogmatism) it is well to realize that there is nothing here to support the view, sometimes vigorously contended for, that the dead, or some of them, will arise from their graves in a condition of immortality (1 Peter 4:6). It may be taken as fairly certain that Paul will be one of those to be raised first, yet he himself was careful to say that his crown of righteousness would be received from “the Lord, the righteous judge”. And when he wrote about the resurrection, by his choice of pronouns he was careful to include himself in the judgement: “We must all appear before the judgement seat of Christ…” (Romans 14:10; 2 Corinthians 5:10). The word “made manifest”, here translated “appear”, implies fairly clearly the idea of public assessment rather than reward.

The ensuing words in Revelation are also quoted sometimes to support the idea of immortal resurrection: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power”. Such a use of the passage is mistaken, for the words “have part” are not equivalent to “be involved in”, but more specifically refer to inheritance. This is one of many places where the New Testament uses “resurrection” not with reference to the actual process of emerging from the tomb but concerning the ultimate end of that process – approval by Christ and the receiving of immortality; e.g. Philippians 3:11; 1 Corinthians 15:21, 42; Acts 23:6; 4:2; Luke 20:33-36.

[79] Correct! It is as near certain as can be that the word “again” should not appear in this passage. See any modern version.

[80] The demonstration that the great white throne judgement comes at the beginning, and not the end, of the kingdom age is reserved until ch. 40.

It is by no means certain that the vision of One on a great white throne, “before whose face the earth and the heaven fled away”, is to be read in association with the description of judgement which follows. It may belong to the vision of final retribution on the Gog-Magog rebels. There would be certain appositeness about this view, and such a reading would also mean that the great rebellion is assigned separately to one of the last Seven Visions and is not to be regarded as a contrasting appendage to the Vision of the thrones of the redeemed.

It is, however, more usual to regard the great white throne as the Lord’s throne of judgement (compare Solomon’s ivory throne: 1 Kings 10:18) at the time when “the books are opened: and another book … which is the book of life” (20: 11, 12).

WHEN? – AFTER THE MILLENIUM?

But what is the time referred to in this vision? A very popular interpretation makes this a judgement, which is to take place at the end of the Millenium – a judgement of those who have lived during the Kingdom age. This is part of a common assumption that this section of Revelation (20:12-22:5) has reference to the time beyond the Millenium. Such a point of view is hardly justified, even though three separate arguments can be presented in support of it. These are worth examining:

	(a)	Ch. 20:5: “This is the first resurrection” seems to imply, as plainly as can be, a second resurrection, which must be the one described in verses 12, 13: “I saw the dead, small and great, stand before God… and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them”. Then, since the first resurrection is certainly at the return of the Lord, when else can the second resurrection be but at the end of his millenial reign? In effect this argument has been anticipated and answered by the suggestion in Chapter 39 that the first resurrection concerned certain of the more privileged and blessed of the servants of the Lord. The phraseology of 20:4 seems to point to this. In that case, the second resurrection will be the raising and judgement of the main body of believers, who were not already raised.
	(b)	The phraseology of 21:4 seems to be decisive: “no more death, neither sorrow, nor crying, neither … any more pain”. Taken by themselves the words would seem to be so comprehensive as to require reference to a time when these evils have been completely and finally abolished. But the context shews that this is actually a description of the experience of the glorified saints in the Millenium: “a bride adorned for her husband … God shall wipe away all tears from their eyes” (v. 2, 4). The words just quoted are cited from Isaiah 25: 8, a passage to which no one would dream of giving a post-millenial application.
	(c)	20:14: “And death and hell were cast into the lake of fire.” Here both argument and answer are similar to what has just been written. Do these words require reference to the final abolition of death, or is their scope more limited? Again, read in its context, this passage is seen to refer to the blessing of those accepted before the great white throne. Verses 12, 13 picture the judgement itself. Then verse 14 describes the glorification of the worthy – for them “death and hell are cast into the lake of fire”. Verse 15 then tells the dire fate of those who are rejected: “Whosoever was not found written in the book of life was cast into the lake of fire”. The shape of the passage seems to require this interpretation.

CHRIST’S KINGDOM – NOT AFTERWARDS

Over against these arguments, which are anything but insuperable, should be set the mass of details which either demand or strongly suggest a reference of all this concluding section of Revelation to the time of Christ’s Kingdom and not to the aion, beyond it.

	1.	The earlier Visions in this set of seven certainly concern events at the beginning of the Millenium. It would be strange if this series is so broken up that a gap of a thousand years is to be read between the fulfilment of some and of the rest.
	2.	20:11: “I saw … him that sat on the throne, from whose face the earth and the heaven fled away.” The heaven and earth, which flee away, must be the old human order (compare Revelation 6:14). Is there much point in such a description if this judgement takes place a thousand years after the earth and heaven fled away?
	3.	“…and there was no place found for them” is a phrase quarried out of Nebuchadnezzar’s dream (Daniel 2:35). Again the words suggest the work of Messiah in destroying the kingdoms of men. There is little relevance to the end of Messiah’s kingdom.
	4.	21:1: “And I saw a new heaven and a new earth.” Isaiah 65:17and 2 Peter 3:13 are equally emphatic that this is the setting up of the kingdom of Christ.
	5.	The allusions in ch. 21: 2, 9 to “the bride, the Lamb’s wife” are difficult to harmonize with a time when all are redeemed. It is impossible to believe that the Bride waits a thousand years for union with her Lord. This new Jerusalem is “prepared as a bride adorned for her husband”. The symbolism requires reference to “the marriage supper of the Lamb” at the time of his coming. The context of Revelation 19:7-9 puts this conclusion beyond argument.
	6.	20:12: “and the books were opened: and another book … which is the book of life.” These are unmistakable allusions to Daniel 7:10 and 12:1. Would anyone argue for an application of these passages to the end of the Millenium?
	7.	21:3: “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” This is a very slightly modified quotation of Ezekiel 37:26b, 27, the time of reference of which is again unmistakable.
	8.	The description of the New Jerusalem includes this: “the kings of the earth do bring their glory and honour unto it … they shall bring the glory and honour of the nations into it” (21: 24, 26). Will there be “nations” and “kings of the earth” when Christ’s reign has been concluded?
	9.	The same passage has a long series of undeniable allusions to Isaiah 60: “The city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it … And the gates of it shall not be shut at all by day: for there shall be no night there” – these are two examples but the whole of ch. 21 :22-27 should be studied. Again, the question has an easy answer: What epoch does Isaiah’s prophecy describe? Then what does Revelation 21: 22-27 refer to?
	10.	A similar argument can be based on Isaiah 65. Without direct quotation, no less than eight points of contact can be traced between the second half of that chapter and the first eight verses of Revelation 21. So it is reasonable to assume that the two Scriptures are about the same thing. What is Isaiah 65 about?
	11.	Ch. 22:2: “And the leaves of the tree were for the healing of the nations.” So at the time spoken of there will be nations to be healed!

An accumulation of evidence such as this (and the list is not exhaustive) allows of only one conclusion – which the whole of this final section of Revelation refers to the kingdom of Christ and not to the time beyond that. Indeed it seems probable that the only place where the Word of Prophecy peers into the future beyond the reign of Christ is 1 Corinthians 15:28: “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”

BODILY RESURRECTION ASSURED

“And I saw the dead, small and great, stand before God.” There can be no doubt that the one on the throne is Christ. In a score of places the New Testament witnesses to the fact that “the Father hath committed all judgement unto the Son”. Of course, this passage is not Trinitarian, but is simply another example of the familiar Bible idiom, which speaks of any who acts on God’s behalf – be he man or angel or Messiah – as bearing the name of God.[81]

The description of those raised from the dead is noteworthy. Not only did “death and hell deliver up the dead which were in them”, but also “the sea gave up the dead which were in it.” This is surely the Holy Spirit’s reassurance to believers that God’s resurrection power can extend even to those whose bodies have not been tidily interred in one place but whose remains may have been scattered to all parts of the ocean or otherwise dissipated to different parts of the world. Drowned at sea, burnt at the stake, or vapourized by a hydrogen bomb, the disciple of the Lord has the same confident expectation of bodily resurrection as any other.

SMALL AND GREAT

All appear before their Judge, both small and great. The order of words here is to be noted. The great promise of the New Covenant was: “They shall all know me, from the least of them to the greatest of them” (Jeremiah 31:34). But it is the least who learn first! And it is the least who have priority when they “stand before God!” Thus Scripture teaches the greatness of a humble spirit.

The opening of “the books” and of “the book of life” is not to be pressed literally. Nor should it be inferred from this vivid figure of speech that each individual would separately be called upon to answer for each separate deed, good or bad, which the record of his chequered life preserves. In his discourse on the Last Judgement Jesus spoke of “separating them one from another as a shepherd divideth his sheep from the goats.” Again a figure of speech, but the evident meaning is that just as a shepherd knows immediately, without even a moment’s consideration, whether the animal before him is a sheep or a goat, so also the Good Shepherd will distinguish at once, without inspection or inquisition, between the true and the counterfeit.

The phrase “small and great” is taken from Psalm 115:13: “He will bless them that fear the Lord, both small and great.” This is not an accidental allusion, for the suitability of the context to the events of Revelation 20 is immediately evident: “The heaven, even the heavens, are the Lord’s: but the earth hath he given to the children of men (new heavens and a new earth!). The dead praise not the Lord, neither any that go down into silence (this verse interprets: ‘Whosoever was not found written in the book of life was cast into the lake of fire’). But he will bless the Lord from this time forth and for evermore (in the tabernacle of God when He dwells with men)”.

ACCORDING TO THEIR WORKS

Before the great white throne there is double emphasis on judgement “according to their works”. This reads strangely in view of the continual New Testament emphasis on justification by faith. Gospels and epistles never cease their exposure of the folly of the man who thinks he can work his own passage to eternal life: “This is the victory that overcometh the world, even our faith” (1 John 5: 4). Yet just as explicit is the doctrine that a man is answerable for what he does: “We must all appear (be made manifest) before the judgement seat of Christ; that every one may receive in the body according to that he hath done, whether good or bad” (2 Corinthians 5: 10). And there is always the vigorous practical common-sense of the apostle James: “Faith without works is dead” (James 2:20).

Several Scriptures build a bridge between these extremes, outstandingly John 6:29: “This is the work of God, that ye believe on him whom he hath sent.” Again: “Whatsoever we ask we receive of him because we keep his commandments, and do those things which are pleasing in his sight. And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment” (1 John 3:22, 23). This, then, is the saving work. But why did Jesus call it work? The answer is because faith in him inevitably expresses itself in things done to the glory of Christ. This is why James challenges so bluntly: “Shew me thy faith without thy works, and I will shew thee my faith by my works” (James 2:18).

Essentially the same synthesis is taught in Jeremiah: “I the Lord search the heart, I try the reins, even to give every man according to his ways, according to the fruit of his doings” (17:10). Here at first is emphasis on what a man thinks and is inwardly – in a word, on his faith. But then, immediately, comes the test of his works. Not that any man’s works can be adequate to acquit him before the Lord of all!: “If Abraham were justified before God, he hath whereof to glory … but not before God!” – not even Abraham. So Jeremiah hints at this in the words: “according to his ways, according to the fruit of his doings”. No man can get there in his own strength, but God reckons his faith as righteousness if his “ways” are right, that is, if he is facing the right way. So also the Psalmist: “Unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work” (62:12). Here is a paradox, truly. If God did render strictly according to what a man does, then we are all damned before a great white throne so white as to blind with its whiteness all who stand before it. But to this Judge belongeth mercy – mercy to those who have no faith in themselves but who do have a saving faith to know that what their own achievement lacks is abundantly made up by what the Judge himself has already done for them.

[81] Two examples of each:

a. Exodus 21:6, Psalm 82:1, 6.

b. Genesis 18:13, Hosea 12 3, 5.

c. Isaiah 40:3, 9, Hebrews 1:8.

“And I saw a new heaven and a new earth.” What the apostle actually saw was the new Jerusalem, a symbolic representation of the spiritual qualities of the Kingdom of Heaven now established on earth. To Peter this new heaven and earth meant “righteousness” (2 Peter 3: 13). To Isaiah they meant Paradise restored, a gracious way of life unspoiled by human selfishness (65:17-25). But to that prophet they also meant a society dedicated to the worship and honour of God, whilst sinners receive a punishment that is not only just but also is seen to be just (65: 20, 25).

“NO MORE SEA”

“And there was no more sea.” Since the wicked are described as being “like the troubled sea” (Isaiah 57:20), this is usually taken to mean “no more wicked.” But since the same truth is stated again a few verses further on (v. 8 and 22:15) much more fully and explicitly, it is difficult to see why such an obscure symbol should be brought in here. Two other alternatives deserve serious consideration.

Since this holy city now described is, in effect, the coming amongst men of the heavenly sanctuary so often alluded to in Revelation, the “sea” mentioned here could be the spiritual counterpart to the brazen sea, which was an essential feature of both Tabernacle and Temple of earlier days. The brazen sea was for priests on duty in the sanctuary to cleanse themselves from any defilement incidental to their activities there. Then if this city sanctuary has no “sea”, it must be because there is nothing in it to defile or hinder the fulness of service of those who are active there.

But the word “sea” has also a different connotation in Revelation. Its other meaning is best seen by listing a series of descriptions of the heavenly glory from different parts of the Bible: “And they saw the God of. Israel; and there was under his feet as it were a paved work of a sapphire stone and as it were the body of heaven in his clearness” (Exodus 24:10). “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it” (Ezekiel 1: 26). “And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above” (Ezekiel 1: 22). “And before the throne was a sea of glass like unto crystal” (Revelation 4:6). “And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory … stand on the sea of glass, having harps of God” (15:2).

A re-reading of these passages in their context makes certain that these descriptions all have to do with visions of the same heavenly glory. The last passage rules out any reference to the laver in the temple court, unless the phrase is re-translated to read: “beside the sea of glass”. But even then the other passages are hard to reconcile.

“The firmament”, “the terrible crystal”, “the sea of glass” – all seem to be descriptions of the sky, which at one time is sapphire blue, at another is shot with fire, as in a bright red sunset or stormy sunrise.

Thus the expanse of heaven is pictured here as the barrier between God and man. He is gloriously enthroned above the sky, whilst men have to be content with manifestations of heavenly glory in the cherubim who are the vehicles on earth of God’s Holy Spirit.

The conclusion follows that “no more sea” means the abolition of all space-time barriers and of all barriers of holiness between God and men: “The tabernacle of God is with men, and he will dwell with them; and they shall be his people, and God himself shall be with them, and be their God”. Literally, the last phrase is: “And God with them (Immanuel!) shall be their God”. This is the most satisfying interpretation of all, and is more harmonious with the other allusions in Revelation (see also pp 41 and 42).

A CITY AND A BRIDE

This new Jerusalem is a City and at the same time a Bride bedecked for her wedding (21:2, 9, 10). What John saw in the vision was evidently a glorious city, its ornament and splendour so rich as to suggest the exquisite adornment of a girl on her wedding day. But would the idea of such a double description have been used if it had not already been employed by the prophet Isaiah?: “Put on thy beautiful garments, O Jerusalem, the holy city” (52:1). “Thou (Zion) shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons (or, just possibly, thy Builder) marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee” (62:4, 5).

PROMISES NOW FULFILLED

This vision of the new Jerusalem is the first of seven distinct places where the rewards promised in the Letters to the Churches are seen to be anticipations of the divine glories described in the climax of Revelation (see also Chapter 3 – The Letters To The Churches (2) (ch. 3)).

The letter to:	Its promise: To him that overcometh	The fulfillment: “he that overcometh shall inherent all things”.
Ephesus	I will give to eat of the tree of life (2:7).	On either side of the river was there the tree of life (22:2)
Smyrna	Shall not be hurt of the second death (2:11).	The lake which burneth with fire and brimstone which is the second death.
Pergamos	The hidden manna, a white stone, a new name which no man knoweth (2:17).	God’s name is their foreheads (22:4)
Thyatira	Power over the nations, rule them with a rod of iron. I will give him the morning star (2:26,28).	They shall reign for ever and ever (22:5). I am the bright and morning star (22:16)
Sardis	Clothed in white raiment. I will not blot out his name out of the book of life (3:5).	A bride adorned in fine linen, clean and white (19:8). And the books were opened, and another book which is the book of life (20:12).
Philadelphia	I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, even my new name (3:12).	The holy city, new Jerusalem, coming down from God out of heaven (called THE LORD OUR RIGHTEOUSNESS: Jeremiah 33:16); (21:2, 10).
Laodicea	To sit with my in my throne, even as I overcame and am set down with my Father in his throne (3:21).	No more curse: the throne of God and of the Lamb shall be in it? And his servants shall serve him (22:3).

The transcending blessedness of those who belong to, who are, this heavenly metropolis on earth is described in two ways, in both of which repetition takes the place of emphasis and explanation:

	“Behold, the tabernacle[82] of God is with men,
		and he will dwell (tabernacle) with them,
			and they shall be his people,
				and God himself shall be with them,
					and be their God.

	And God shall wipe away all tears from their eyes and
		no more shall there be death,
			neither sorrow,
				nor crying,
					neither shall there be any more pain
	for the former things are passed away.”

NEW AND HIGHER FACULTIES

What the dwelling of God with His immortal saints will mean in terms of personal experience is evidently past the powers of even a mighty angel or an inspired apostle to put into words. That which devout souls have craved and reached out for in the days of their weakness will become a normal everyday experience, a satisfying never-ceasing reality, like the warmth of sunshine on the wings of a butterfly newly-emerged from its chrysalis.

And the new and higher faculties with which the redeemed will find themselves endowed will be such as cannot be described in terms of present experience. Even this divine Apocalypse has to be content with a description in terms of the negation of every present tribulation. All this – death, sorrow, crying, pain – will be anointed out by the balm of God’s Holy Spirit, by the gift of personal immortality, and by the transcending experience of His own very Presence.

Time and again in this Revelation the Holy Spirit gropes for ways of making known the marvels of blessings to come, which present limitations bar the reader from understanding. The new Jerusalem is pictured as a city in which the length and breadth and height are equal (21:16). This is no human metropolis. It has had another dimension added to it. The song that the redeemed sing is one which none can learn save these who share the fellowship of the Lamb on mount Zion (14:1, 3). The new name received by “him that overcometh” can be learned only by “him that receiveth it” (2:I7).

It is not inconceivable that, added to the main comprehensible fact of immortality, there will be unlocked in the minds of the redeemed other faculties which have remained shut up and atrophied in the brain ever since a curse was put on the human race in Eden. Experts say that there are considerable areas of the human brain without any known function. And from time to time certain “freak” individuals have been known to possess startling and altogether abnormal mental powers and perceptions. Can it be that these are hints of possibilities to be unlocked in a glorious day when servants of the Lord step out into a work of fuller endowment such as they have hardly suspected the existence of?

BLESSINGS PAST DESCRIBING

A man who is colour-blind lives almost completely without appreciation of much of the loveliness of Nature or the world of art. One who is tone-deaf is shut out of a realm, which he knows exists for others but which, in this life, he can never enjoy. For him a Brahms symphony is just a long boring noise; and he would enjoy a Bach chorale just as well recited as sung. Such individuals know that there is something in life which they are missing and which no amount of effort and education can make good. But one day, by the grace of God, the first will stand in awe at the fiery splendour of a stormy sunrise or be charmed into speechlessness by the harmonies of colour in a Scottish glen, and the other will revel in the timbre of horn and ‘cello, and glory in his new-found ability to sing hymns by the hour to the God of his new creation. Then what of the man who comes from blindness to sight? And what must be the ecstatic shock to one who hears for the first time7

Imagine, then, for those blessed with a call to the marriage supper of the Lamb a like transformation even less susceptible of translation into words, because as yet outside the experience of all save Christ. Is it possible to conceive the addition of some sixth sense, some extra-sensory perception? What will it mean to move into a world of more than three dimensions? Even the Book of Revelation cannot describe these things in terms which present human limitation can grasp. All it can do is to say: All experience which you know now to be a disability will become only a painless memory, perhaps not even that. It can only tell of a city in which the height is fully equal to the length and breadth, of a song which no man can sing now, try as he will, of a new name not to be disclosed until the day when Christ bestows it.

“TRUE AND FAITHFUL”

“Write”, commands the voice, “for these things are true and faithful”. Three times (or is it four?) there is an instruction of this sort (14:13; 19:9; 21:5; 22:6, 10). It can only mean that, out of all the vitally important revelations made in this book, these are specially and outstandingly important. The phrase “true and faithful” implies the sure fulfilment of the ancient promises of God (see Chapter 37). That which the great voice had just spoken from heaven (v. 3, 4) assuredly involved this. It was now expressed in the most emphatic and comforting way possible.

THIRST ASSUAGED

“It is done. I am the Alpha and the Omega.” Now, the sharing of the fountain of the water of life to his redeemed is the consummation of Messiah’s work. He who is “the Beginning of the Creation of God” (3:14) perfects his work in the ultimate spiritual satisfaction of those who overcome through him. Now he is not only Alpha but also Omega, “the First One and with the Last Ones” (Isaiah 41: 4). During the time of their pilgrimage he has saved them in hunger and thirst and hardship. But now all the springs and fountains (Isaiah 49:10; Revelation 7:16, 17) which have hitherto met their need become one mighty stream, inexhaustibly satisfying – a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb (22: 1).

In bygone days the prophet of the Lord had had to make urgent impassioned appeal to men to recognize their own best path of self-interest by their own personal appropriation of “the sure mercies of David”: “Ho, everyone that thirsteth, come ye to the waters” (Isaiah 55:1). It is a remarkable passage which, when properly read, offers water and bread somehow transformed into wine and fatness of a quality which no human wealth can purchase. Yet men hesitate to accept the heavenly offer. They would rather spend their money for that which is “not bread” and give their labour for what leaves them still hungry and thirsty.

True in Isaiah’s day, it was also a prophecy of the matchless appeal of the Son of God to a nation, which took only a year or two to decide that it wanted to have nothing to do with him. Six months before they delivered him to death, at the most impressive public moment of the Feast of Tabernacles, Jesus made a dramatic appeal to the vast crowd of worshippers assembled there: “If any man thirst, let him come unto me: he that believeth on me, let him drink … as the Scripture hath said” (John 7: 37, 38). But the nation turned away, and has been thirsty ever since.

Yet still the divine gift is available, though only the Lord’s remnant, faithful and true, have appetite for it. These know, even now, the refreshing of the fountain of water of life. They enjoy it now in abundance and freely, “without money and without price,” – for it is not to be bought, even with the highest human effort. This experience serves to slake present thirst, but also-by a strange divine paradox – to accentuate it, until the day when the river of water of life brings the supreme satisfaction – water not only to drink but to bathe in, and rejoice.

THE SPIRITUAL REALITY

What Scripture has said time and again in winsome figure is now repeated in solemn simple emphasis. “He that overcometh shall inherit these things, and I will be his God, and he shall be my son.” Here is the reality behind all the figures of speech. How often does the child of God yearn for a clearer vision of the Divine, for a deeper God-consciousness amid the pathetic trivialities of everyday life: “My heart and my flesh cry out for the living God.” This is the day of small things. Revelation promises a fulness, adequate appreciation of which can only be groped after as one sanctified figure of speech after another is pondered: “the tabernacle of God … He will dwell with them … God shall wipe away all tears … the water of life freely … I will be his God, and he shall be my son”.

The last phrase here represents the ultimate fulfilment of the New Covenant, but in place of Jeremiah’s “they shall be my people” is the far more intimate “He shall be my son”. God’s law is written in human hearts, and all know Him, from the least to the greatest.

THE REJECTED

How solemn is the contrast in which an eight-fold[83] catalogue of those raised for judgement arraigns the rejected now condemned to the second death! First in this list are the fearful and unbelieving. Some wonder that the former of these should be included in such an enumeration of human vices. Yet it has its rightful place. Fear of contingencies or human adversaries is forbidden to the disciple of Christ. “Fear ye not therefore,” said Jesus to the twelve (Matthew 10:26, 28, 31). He was giving a commandment, not just well-meant advice. On reflection, how evident it is that fear is a sin; for it carries with it the assumption that there are powers of evil in the world, which God cannot cope with. It assumes that Jesus did not mean what he said when he exhorted: “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered” (Matthew 10:29, 30).

The special conjunction here with “unbelief” shews, however, that the warning in Revelation is primarily for those who are fearful of the duties and consequences of discipleship. This is the man who says: “I couldn’t live the life”. This is he who has at the back of his mind the uncomfortable query: “What will my friends and colleagues think about me?” These spineless attitudes spell fear in large capitals. They signpost the way to a gehenna of fire, a second and very long-lasting death.

The unbeliever who travels the road to a similar destiny is not the poor fool of an atheist or even the blinded patron of religious orthodoxy. He is the man who sees and knows the Truth in Christ, recognizing it for what it is, but who nevertheless prefers his life of worldly ambition to humble striving for the approval of Christ. Or maybe he would rather relax in selfish laziness or easy worldliness than bestir himself in the cause of the kingdom of God. The fearful and the unbelieving belong together.

The next group – the abominable, and murderers, and whoremongers, and sorcerers, and idolaters – have to be understood against the background of the world, which John belonged to; for the Apocalypse was for the First Century, as well as the Twentieth. All of these were almost commonplace members of the society to which the apostles preached, and have already achieved respectability once again in these Last Days. But today the real scope of these words is in the kind of application such as Jesus taught in the Sermon on the Mount. Hatred is murder, lust is adultery, eager wealth gathering is idolatry, Jesus said. Would he also have agreed that wire pulling is sorcery?

Last in the catalogue – a dubious honour! – come “all liars”. The mischief has been theirs from the first. And to this day “speaking lies in hypocracy” (1 Timothy 4:2), they still persuade that “ye shall not surely die.” Not only with this greatest out-and-out falsehood, but in a score of ways they lie by insinuation: “Yea, hath God said…?” Did He really say this? “Where is the promise of his coming?” Where, indeed? In the Bible! But who takes the Bible seriously today? If that is where his coming is promised, why take that seriously either? “Who is a liar but he that denieth that Jesus is the Christ?” (1 John 2:22).

All such, who nurse atheism in their hearts, and foster it in the hearts of others, will also know the second death, the utter destruction that a lake of fire aptly symbolizes.

THE FIRE WHICH HURTS AND DESTROYS

There is, perhaps, another reason for the use of this graphic figure. Not that there is here any hint of eternal torments – that enthusiasm of the onetime hot-gospeller – for even death and hell are themselves to be cast into the lake of fire (20:14). Fire not only consumes utterly, it also sears with terrible torture in the process. So it may be that the real punishment of those rejected by the great Judge of all will be what they experience before the blackness of the darkness of the aions overpowers them. For a man to live just long enough into the kingdom of Christ to be able to realize and appreciate what he has thrown away through his own wilfulness, selfishness, or lack of faith, would probably be as fitting a divine rebuke as he could possibly receive. For such a man to see the blessedness of the saints in Christ and to reproach himself: “Fool, fool, fool,” that such a heavenly gift should have been spurned for the tawdry satisfactions of a world that is passing away, seems to be altogether fitting. “The sinner being an hundred years old shall be accursed.” To such every year, which he lives amidst the transcending spiritual blessings of Christ’s kingdom, will be a year of greater misery and curse. What a contrast with those for whom all things are made new!

Regarding these who are the subjects of the Holy Spirit’s searing censure in this place, one further question requires to be answered: Are these who are so roundly condemned unworthy baptized believers or unbaptized rejectors of Christ? One thing regarding them is certain – they are among those who rise from the dead, for they experience the second death, that is they die a second time. Is it possible to believe that this frightening list of fearful, unbelievers, abominable, murderers, whoremongers, sorcerers, idolaters and liars describe those who have been blessed with the fellowship of Christ? Some perhaps; but is it not evident that many of these must belong to the class of those who know the Truth and who yet turn their backs on it, preferring the comfortable evil of the world to the austerity of a life of faith in Christ?

[82] Why “tabernacle” when one would expect the word “temple” or some other suggestion of permanence?

[83] Eight is always the number of resurrection and a new beginning. Appropriate here?

As already mentioned, when John saw the new heavens and earth, all he actually saw was “the holy city, new Jerusalem, coming down from God out of heaven” (21: 1, 2). This was now made known to him in greater de

tail. Very evidently the picture set down in words in Revelation 21, 22 is symbolic. After the preceding twenty chapters the reader is prepared for this.

Here is a city, which has the same length and breadth and height (21: 16). Its encompassing wall is 72 yards thick – unless, that is, this measurement (v. 17) is intended to give the height of it, in which case the difficulty is just as great, only in a different dimension. The emphasis on foundations and gates made of all kinds of precious stones (v. 19-21) points strongly to the same conclusion. “The city was pure gold, like unto clear glass” is a further description that refuses to yield a literal meaning.

EZEKIEL’S TEMPLE

Yet it is to be noted that there are traceable at least eight distinct allusions to the temple described in Ezekiel 40 48:

		Revelation	Ezekiel
	A great and high mountain.	21:10	40:2
	Measured by a man who is an angel.	21:16	40:3, 5
	It is foursquare.	21:16	42:15-20
	There are twelve gates three on each side, and each with a name of a tribe of Israel.	21:12	48:31-34
	A river of water of life	22:1	47:1
	has trees of life on its banks.	22:2	47:12
	The Glory of the Lord is there.	21:11, 23	43 :4; 48:35
	God dwells with men.	21:3	43 :7-9

The reconciliation of a literal interpretation of Ezekiel 40-48 with the obvious symbolism of the last chapters of Revelation is too difficult an exercise in Bible interpretation to be attempted here.

There are also certain important differences from Ezekiel. The dimensions of the city are not the same. Five hundred reeds (Ezekiel 42:20) or twenty-five thousand reeds (48: 8, etc.), whichever measurement is chosen, is hardly the same as twelve thousand furlongs (21: 16). Nor is there any suggestion in Ezekiel that the length and breadth and height are equal.

There are also certain designed resemblances and contrasts with the tabernacle in the wilderness. As ancient Jerusalem became, so to speak, the spiritual descendant of the tabernacle, so this holy city is the glorification of the heavenly sanctuary that has been repeatedly described or alluded to in Revelation (e.g. chapters 4, 5, 7, 15). These details will be brought out as the study proceeds.

BABYLON SURPASSED

Oddly enough, there are also certain associations with Babylon, the city of judgement. This city of God is a hundred times larger in its dimensions than the hundred and twenty furlongs each way which ancient Babylon boasted. As Babylon had the Euphrates running through the middle of it[84] and the temple of Bel at its centre, so this city has a river of water of life, and the very presence of God within it. Babylon had its famous hanging gardens, but the new Jerusalem is the Paradise of God, luxuriant with trees on either side of the river. Men talked of three chariots driving abreast on top of the walls of Babylon, but the measure of these walls (height or width) is given at seventy yards or more -” according to the measure of a man, that is, of an angel,” for in this city men have become “equal to the angels… being the children of the resurrection” (Luke 20:36).

The problem of a symbolic city in which “the length and the breadth and the height are equal” (21:16) is resolved by reference to the tabernacle. The Holy of Holies, the dwelling place of God among His People, was a perfect cube. Hence: “I saw no sanctuary therein: for the Lord God Almighty and the Lamb are the sanctuary of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the lamp thereof is the Lamb” (21:22, 23). The Holy of Holies was without natural or artificial illumination. It was lit, only on the Day of Atonement, by the radiance of the Glory of God, declaring the putting away of Sill through God’s acceptance of one sin-offering for the transgressions of all the people. So this uninterrupted fulness of Glory in the New Jerusalem indicates the putting away of sin for all time, through the blood of the Lamb. And “the lamp thereof is the Lamb,” suggests that he is the Glory of God in the holy city: “With thee is the fountain of life: in thy light shall we see light” (Psalm 36:9).

UNREAL DIMENSIONS

The strange symbolic dimensions of this enormous cubical city are readily accounted for. There are twelve edges to a cube, and

which is the symbolic number of the redeemed, a number already reached in chapter 7 by allocating 12,000 to each of 12 tribes.

The symbolism of an extra dimension – height, besides length and breadth – was anticipated by Paul: “that Christ may dwell in your hearts by faith, that ye, being rooted and grounded in love, may be able to comprehend with ali saints what is the breadth and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Ephesians 3:17-19).

Every phrase here had reference to the sanctuary of God. The word “dwell” describes the saints as the dwelling-place of God. “Grounded” makes reference to both tabernacle and temple (e.g. 1 Kings 5:17). The three dimensions are the measures of the Holy of Holies-but “height” is also “depth”, because the purpose of the sanctuary is a two-way traffic: “angels of God ascending and descending upon” a mercy seat, which is “the Son of man.” The idea, already discussed in Chapter 41, that the life in Christ leads on to the addition of new spiritual faculties, both here and hereafter, is suggested by “the love of Christ, which passeth knowledge”. And “filled with all the fulness of God”, was what happened when “the glory of the Lord filled the tabernacle” (Exodus 40:35), and the temple of Solomon (2 Chronicles 5:14), and the temple described by Ezekiel (43:4) and Isaiah (4:5, 6; 60:1), and especially the New Jerusalem (Revelation 21: 11, 22, 23).

THE SHEKINAH GLORY

The description of this Glory merits special attention: “the light was like unto a stone most precious, even like a jasper stone, clear as crystal.” How inadequate this is as a word picture of the effulgent majesty of this radiance. In nuclear bombs men have succeeded in producing a flash of light far brighter than they dare look upon. And no wonder they dare not, for they do not know how closely they are approaching the physical expression of divine energy (Acts 26:13).

“Like a jasper stone, clear as crystal” probably refers to the diamond in its most excellent and impressive form (p. 40). This and gold (verse 18) both have associations with immortality and the divine nature (4:3). Appropriately, then, the jasper is the last stone in the breastplate of the high priest (Exodus 28: 20), but the first of the foundations of the New Jerusalem (verse 19).

A WALL OF DIAMOND

“And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass” (verse 18). The words are puzzling. The tremendous emphasis in 1 Kings 6:20-22, 30 on a gold finish to everything in the sanctuary built by Solomon suggests at least a like splendour here. But “like unto clear glass” perhaps implies solid gold, in contrast to overlaid gold (that is, gold leaf), and burnished so as to be as effective a mirror as the finest glass. Alternatively, this last phrase may be associated with the wall of jasper, and so describe the lustrous gold of the city as seen through the scintillating radiance of a diamond. Inevitably the imagination boggles at these concepts, as no doubt it is intended to do, for how can mortal man hope to fathom the transformed glories of new heavens and new earth?

Like the cities of the Anakim, walled unto heaven, which over-awed faithless Israelites when they explored the Land of Promise (Deuteronomy1: 28), this city wall is great and high (verse 12). The important difference is that this city is the Land of Promise, and the faithful are within its walls. Nothing can rob them of their inheritance.

THE GATES OF THE CITY

Besides a wall (of Salvation) great and high, there are twelve gates (of Praise; Isaiah 60:18). The tabernacle had its wall of holiness – a linen curtain of dazzling whiteness contrasting with the drab black and brown goats’ hair tents of sin-stricken Israelites. And it had a gate – but only one, which was specially associated with the camp of Levi. By contrast, here is a wall, which proclaims immortality, and gates, which give access from north, south, east and west (Luke 13:28, 29) for those who have taken on them the name of Israel and of one of its tribes.

At these gates are twelve angels. For what purpose? When Christ rose from the dead, “the angel of the Lord … rolled back the stone … and sat upon it” (Matthew 28:2). In this way the tomb which men had sealed shut was now divinely sealed open. So also in the holy city, these angels secure that “the gates shall not be shut at all by day (and there shall be no night there!)”; so the way of entry is permanently open. Then does this mean the possibility of exaltation to immortality at any time during the Millenium? It has always been assumed that there must be another resurrection and judgement at the end of the Kingdom of Christ. On what Biblical grounds?

The Book of Revelation has several references to seven angels (1: 20; 8:2; 15:7), but rather remarkably no other mention of twelve angels. When Israel were protected from Passover destruction in Egypt, twelve legions of angels were on duty that night, exercising a divine guard over the homes of twelve tribes of faithful Israelites – (Exodus 12: 23). At another Passover all of these stood ready to come to the aid of the Son of God: “Thinkest thou not that I cannot now pray to my Father, and he shall even now send me more than twelve legions of angels?” (Matthew 26:53). In the age to come, the captains of these heavenly hosts are still “ministering spirits … for them who shall be heirs of salvation” (Hebrews 1:14). Their work will not be ended with the resurrection.

Each of the gates is inscribed with the name of one of the sons of Jacob, who became Israel. These names are there because their owners repented of what they did to the Saviour whom God raised up for them. The story of the sons of Jacob in Egypt shews up very clearly the change of heart, which came over Joseph’s murderous brothers. They could have attempted to save themselves at Benjamin’s expense (Genesis 44:I2), but they did not. They had got rid of one favourite. Then why should they hesitate about another? Instead, their immediate return to Egypt when Joseph’s cup was discovered and the confession of their crime when they returned to Jacob (45: 26) both shew a wholesome and repentant spirit. For this their names are written for all time on the gates of pearl. And all who are prepared to shew a like humility have opportunity of a like privilege.

PRECIOUS STONES, SILVER SOCKETS

The foundations of the tabernacle were silver sockets (Exodus 26:25, 32 etc.), teaching all who came to the sanctuary that redemption was their great need and that here was the place where God provided it. There is no mention of the material of which these foundations were made, but it also may be safely presumed to be silver, “for other foundation can no man lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). And even though the people of the New Jerusalem have no further need of redemption, they will never cease to be glad of every reminder of the fact. For this reason they will eat of the New Passover when it is “fulfilled in the kingdom of God” and they will “drink of the fruit of the vine in the Father’s kingdom” in lasting commemoration of salvation in Christ.

These twelve foundations of the city will each have as its own ornamentation one of the precious stones, which were formerly set in the breastplate of the high priest. But now the entire community of the redeemed will be openly declared to be holy and precious before God: “the city (of Jerusalem) shall be built to the Lord;” every part of it, including Gehenna and the place of the ashes, all that was formerly unclean will be made clean in the city of the New Covenant: “it shall be holy unto the Lord”, holy as the High Priest himself (Jeremiah 31: 38-40, Exodus 28:36-38). The Jeremiah passage (Septuagint) even adds mention of “precious stones”. In this city “there shall be upon the bells of the horses, Holy to the Lord; and the (earthenware) pots in the Lord’s house shall be like the (golden) bowls before the altar” (Zechariah 14:20).

Since the foundations of the wall are necessarily round the perimeter of the city it becomes almost a necessary inference that the same stones were set in the breastplate of the high priest round its perimeter and not in horizontal rows, as is more commonly represented. This, with the addition of the Divine Name in the central space, provides a small-scale replica of the camp of Israel with the tabernacle of witness at its centre.

On the foundations of the holy city are inscribed “the names of the twelve apostles of the Lamb.” These names are there not only because the Twelve now “sit on twelve thrones judging the twelve tribes of Israel,” but because this spiritual Israel has been gathered in through their efforts and their preaching, and especially because they followed Christ when he was the Lamb. Therefore are they with him now, essential constituents in his city of splendour.

If indeed he needed further reassurance, John saw his own name written on one of those foundation stones (on which one?). He saw also the name of the twelfth who took the place of Judas, and so knew the answer to an enigma which has puzzled many.

A TEMPLE COURT

“And the street of the city was pure gold transparent as glass” (verse 21). The word used here means “a broad place”. The normal New Testament meaning is “a street”, but since this city which is being described is also a temple, the reference must be to the court of the temple. What in the tabernacle was bare earth or sand, and in Solomon’s temple was probably paved stone, is now “clean gold”. All the equipment of the outer court of the tabernacle was of brass, but the prophet had already declared that “for brass I (the Lord thy Saviour) will bring gold” (Isaiah 60:17).

But how can gold be transparent? Again this emphasis on two seemingly incompatible characteristics (as in verse 18) must be a way of emphasizing that the gold is burnished so as to be like a mirror. And, since the city is illuminated by neither sun nor moon nor seven-branched candlestick but by the glory of God and of the Lamb, it follows that wherever the eye travels in this city-temple there is always the lustrous radiance of the Shekinah Glory, either seen directly or perfectly reflected from gold made “clean” – this gold is “not like unto corruptible things as silver and gold”, as men refine them.

The same truth is enunciated again in yet more explicit fashion: “And there shall in no wise enter into it anything ‘common’ (that is, unsanctified) nor any person who practises abomination or falsehood” (verse 27). There were times in Israel’s history (e.g. Ezekiel 8:10, 11) when the temple was profaned with loathsome pagan practices. But that can never happen to this temple. Nor will there be any place for the lie of the serpent, for he belongs in a lake, which burns with fire and brimstone (verse 8).

Only those enter this temple whose names are written in the Lamb’s book of life. In the time of Ezra certain were excluded from the priesthood because their title to office could not be produced. So their claim was set-aside “till there stood up a priest with Urim and Thummim” to give a divine decision (Ezra 2:63). An ominous warning had been issued to the unfaithful in Sardis that they might find their names blotted out of the book of life by the One who had prevailed to take the book out of the hand of “Him who sits upon the throne”. It was a grim reminder of the awesome possibility that a man may have his name written in the book of life, and yet may also have it expunged. But not so now, as the Greek phrase beautifully emphasizes. This blessing of citizenship in the New Jerusalem is for those whose names “stand written” in the Lamb’s book of life: “thy people shall be all righteous.”

THE GLORY AND HONOUR OF THE GENTILES

Into this city-temple “they shall bring the glory and honour of the nations” (verse 26). Every sanctuary of God described in the Bible was constructed out of Gentile resources. In the wilderness the tabernacle was equipped out of the plunder brought from Egypt. The splendour of Solomon’s temple came from David’s military successes against all the nations round about, and Gentile craftsmen fashioned it. The temple built after the captivity in Babylon was equipped by the people of Babylon and the Persian king (Ezra 1:4, 6; 6:4, 8). The temple in the time of Jesus was built by Herod the Great, an Edomite. And in the age to come, the same principle will hold, both materially and spiritually: “The kings of the earth do bring their glory and honour into it’’.[85]

PARADISE RESTORED

There are certain outstanding resemblances between this Paradise Restored and the original Eden. There is a river of water of life, and there are trees of life (not just one tree of life). And “there shall be no more curse”, nor any serpent that “maketh a lie.” The removal of the curse of mortality (Genesis 3:17-19) refers specifically to the redeemed in the Millenium, for “the leaves (of the trees of life) are for the healing of the nations” (22:2). But the curse of “thorns and thistles” will be gone, in this wondrous epoch when “the desert shall rejoice, and blossom as the rose” (Isaiah 35:1).

Is the reference to the trees of life to be taken literally? This is the Book of Revelation! And in Isaiah’s prophecy of “the acceptable day of the Lord,” a prophecy about the Year of Jubilee, the redeemed are “called trees of righteousness, the planting of the Lord, that he might be glorified … For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all nations” (61:2, 3, 11). The fruits of the Spirit, the gracious influence of the saints with Christ, will be a steady healing influence in the lives of the nations.

And the beautiful symbolism of Ezekiel 47 describes the stream of cleansing truth[86] which pours forth from the altar, the throne of God,[87] as an ever widening, ever deepening stream. Yet there are those who believe that this divine stream suddenly dries up as Christ’s reign draws to its close! But the Hebrew word for “river” (47:5) altogether prohibits such an idea.

THE GLORY OF THE LORD

As is right and fitting, this gracious vision of God’s wonderful world of tomorrow ends with a further picture of the greatest blessing the immortal saints can know: “the throne of God and of the Lamb shall be in it; and his servants shall serve him (Gk: as priests in a sanctuary): and they shall see his face; and his name shall be in their foreheads”. Every phrase here is appropriate to a High Priest ministering in the Holy of Holies. Yet this is not a description of the High Priest ministering in the Holy of Holies, but of others who are now exalted to share his high honour. God is enthroned above the cherubim and the blood-sprinkled mercy-seat. Before Him is not one High Priest but many who are now exalted to share the highest privilege of all. In the Mosaic order the high priest must be always wrapped in a dense cloud of incense when entering the Holy of Holies, “that he die not” (Leviticus 16:12, 13). But these with open face – and not in a mirror – behold the glory of the Lord, because they have themselves been changed from glory to glory (2 Corinthians 3:18). Moses, pleading for reassurance by the sight of God’s face, was hidden in the cleft of a rock and permitted to see His back, the departing glory of the Law. But these minister unafraid, seeing the very face of God and revelling in a fulness of divine fellowship. What formerly was the unique privilege of the High Priest, to wear the resplendent name of God on his forehead – “Holy to the Lord” (Exodus 28:36) – is now the royal priestly honour of them all.

“There shall be no night there” in this Holy of Holies. In the tabernacle and temple it was not so. Except when there came a dim glow from red-hot coals in the high priest’s censer and except for the brief moments on the Day of Atonement when the Shekinah Glory of God shone forth, the Holy of Holies was normally in complete darkness. It had no light of the sun, nor of the seven-branched candlestick. But in this wondrous city-temple the effulgent Glory of God will be ever present, and His immortal saints, neither abashed nor ashamed, will glory in their eternal redemption and blessedness.

[84] A Euphrates which dried up! 16:12.

[85] ‘Then why no single allusion to Gentiles or Gentile resources in Ezekiel 40-48?

[86] Septuagint Version: “waters of remission,” i.e. forgiveness.

[87] The idea of the mercy seat equates these two details, which would otherwise be contradictory; Ezekiel 47:1; Revelation 22:1.

To appreciate the drama associated with the next stage of the vision accorded to John, it is necessary by a quick recapitulation to see the panorama of Revelation as he saw it.

In the heavenly vision he had seen Christ exalted to the Father’s right hand, and the Book of Life committed to him. One by one the Seven Seals that kept secret its contents had been broken, each Seal being associated with a manifestation of wrath against Israel. Before the last Seal was broken, there came a pause for the “sealing” (in a different sense) of the Lamb’s faithful ones. Then the last Seal was broken. Surely now the Book would be laid open; now must be the return of the Lord and the resurrection of the dead. But no! Seven angels appear to sound blasts of divine wrath upon their trumpets – more wrath against Israel! Six of these follow one after another bringing retribution upon a race of stony-hearted rebels. Soon must come the Seventh and last, and then – John doubtless reasoned to himself – the Lamb’s Book of Life will be full open. Besides, had not his Lord foretold that his second coming would be “immediately after the tribulation of those days” (Matthew 24:31)? At any time, then, he could expect to see the revelation of Christ’s personal return from heaven to raise the dead and bring in his Kingdom.

THE RAINBOWED ANGEL

One can imagine, therefore, the eager excitement with which the prophet would anticipate the next stage in the Revelation he was witnessing.

“And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire” (Revelation 10:1).

In almost all respects it seemed to be the Lord himself. Detail after glorious detail corresponded with the ineffable majesty of the Being he had beheld at the beginning of his visions. There was even about him the great rainbow from the heavenly throne. But it was not Christ’.

NOT THE MESSIAH

Many an expositor has been led by the resemblance between this rainbowed angel and the Lord to equate the two and to say: This is none other than the Lord himself. But a whole catalogue of reasons demands that this attractive idea be set aside.

	(i)	John says: “another mighty angel” – an expression he could hardly have used of One who had been exalted to the Father’s throne and who commands the adoration of all angels (Hebrews 1:6). In Revelation whenever John refers to Christ he does so by some distinctive title that there can be no mistaking – “the Lamb,” “the Alpha and Omega,” “the Amen,” and so on.
	(ii)	John is not afraid to approach the angel (verse 9) and demand that the little book be handed to him.
	(iii)	The book in the angel’s hand is not the Lamb’s Book of Life described in chapter 5; for this is a biblaridion, a little book. The term seems to be expressly chosen to mark a distinction from that of chapter 5.
	(iv)	The contents of the book made John’s belly bitter, a thing unthinkable if this angel were Christ and the little book were the Lamb’s Book of Life.
	(v)	The detailed parallel between Revelation 10, 11 and Daniel 10, 12 set out below requires that John understood the being he saw to be the angel who revealed so much to Daniel.

		Revelation		Daniel[41]
	10:1	A mighty angel.	10:5, 12:7	A man clothed in linen.
	10:2	Right foot on the sea, left foot on the land.	12:7	Standing on the waters of the river.
	10:1	Face like the sun.	10:6	Face like lightning.
	10:1	Feet as pillars of fire.	10:6	Feet like polished brass.
	10:2	Open book in his hand.	10:21	“I will shew thee that which is noted in the Scripture of truth (the heavenly prototype).”
	10:3	Voice as a lion.	10:6	Voice like a multitude.
	10:5	Lifts right hand to heaven. (The left hand holds the book.)	12:7	Lifts both hands to heaven.
	10:6	Swears by Him that liveth for ever.	12:7	Swears by Him that liveth for ever.
	10:7	Mystery of God to be finished as declared to the prophet.	12:7	“All these things shall be finished.”
	11:2	Temple court “cast out,” given to Gentiles.	12:11	Daily sacrifice taken away, abomination set up.
	11:2	Holy city trodden under foot.	12:7	Power of the holy people scattered.
	11:2	42 months.	12:7	Time, times and an half.
	11:18	The time of the dead that they should be judged.	12:2	Many that sleep awake, to everlasting life or to contempt.

THEN WHY LIKE HIM?

Whilst, then, it may be taken as tolerably certain that the rainbowed angel was not Christ, some reason must be found for the remarkable resemblances between him and his Lord. These similarities are worth picking out.

		The Angel of Revelation 10	Christ
	(a)	Clothed with a cloud.	“A cloud received him out of their sight … shall so come in like manner as ye have seen him go into heaven” (Acts 1:10,11). “Behold he cometh with clouds” (Revelation 1:7 and 14:14).
	(b)	His face as the sun	“His countenance was as the sun shineth in his strength” (1:16).
	(c)	His feet as pillars of fire (contrast the kingdoms of men – feet of iron and clay).	“His feet like unto fine brass, as if they burned in a furnace” (1:15)
	(d)	“Cried with a loud voice as when a lion roareth.”	“The Lion of the tribe of Judah hath prevailed to open the seals” (5:5).
	(e)	“A rainbow was upon his head.”	“There was a rainbow round about the throne (4:3) … a Lamb in the midst of the throne” (5:6)

Why the strong likeness between the two visions?

Firstly, because this is a turning point, a moment of crisis, in the Revelation. John is keyed up to expect at this juncture the sight of his Lord returning to the earth in glory. Instead he is to learn that more time must elapse before the consummation of the divine purpose in Christ. So an angel endowed with such a fulness of glory communicates this important fact that John may recognize not only the importance but also the vital necessity of this new departure now about to ensue in the heavenly plan. Secondly, because his appearance is closely connected with the Seven Thunders – a sequence of additional revelations which have to do specifically with the coming of the Lord.

WHO WAS HE?

The undeniable parallel between Daniel and Revelation makes possible an intelligent guess as to the identity of the rainbowed angel. First, it may be taken as fairly certain that he is the same as the angel clothed in linen who spoke to Daniel in chapter 10 There verse 13 makes it plain that he is an archangel, but distinct from Michael. The words in verse 6 – “the voice of his words like the voice of a multitude” – have led some to the conclusion that here is an idealised picture of Christ and his glorified saints, but a careful reading of verses 12-14, 20, 21 will immediately supply insuperable difficulties in the way of full acceptance of such a view.

The best hint as to the angel’s identity (in Daniel) is in the words of verse 21: “I will shew thee that which is noted in the Scripture of truth.” Let comparison be made with Daniel 8:16 and 9:2, 22: “Gabriel, make this man to understand the vision … Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning … talked with me, and said, O Daniel, I am now come forth to shew thee.”

It was Gabriel also who declared to Zacharias, by the exposition of Old Testament prophecy, what was to be the mission of his son (Luke 1:17). And, very probably, it was Gabriel (as suggested by C.C.W.) who strengthened Jesus at the crisis of his temptation in Gethsemane, by the power of the Scripture of Truth already written beforehand concerning him.

With such facts and probabilities to work on, the suggestion may be hazarded with fair confidence that this rainbowed angel in Revelation 10 was also Gabriel intent on revealing to John the meaning of yet another Scripture of Truth[42]

THE CALL OF THE GENTILES

That the main purpose of the angelic appearance was to announce the casting off of Israel, in accordance with Bible prophecy, can hardly be doubted when other details in this chapter are studied.

	1.	The angel’s declaration was: “The time (i.e. the time of the Lord’s return) is not yet.” Attention is specially drawn to the demonstration at the end of this chapter that the A.V. and R.V. readings are both inadmissible and that this is a better translation.[43]
	2.	The angel is seen with his right foot on the sea and his left foot on the earth (i.e. on the Land, as in chapter 8:7 and 9:1). In every Scripture where right and left are differentiated, the right is invariably associated with divine blessing and acceptance, and the left with cursing and rejection; e.g. Matthew 25:31-41; Joshua 8:30-35; Genesis 48:14; Ezekiel 4:4. Hence there is here, represented in symbol, the divine abandonment of Israel and greater opportunity of acceptance by Gentiles.
	3.	Verse 7: “in the days of the seventh angel … the mystery of God should be finished.” It is observable that in many places in the New Testament the associations of the word “mystery” are with the preaching of the Gospel to the Gentiles; e.g. Romans 11:25 and 16:25, 26; Ephesians 3:3-9; Colossians 1: 26, 27.
	4.	The plain statement of verse 11: “And he said unto me, Thou must prophecy again concerning many peoples, and nations, and tongues, and kings” is clear intimation of a wider extension of the divine purpose.
	5.	The measuring of the temple and the altar (11:1). In Ezekiel 40 and in Zechariah 2:1 and again in Revelation 21:15 the measuring of Jerusalem or of the temple means the rebuilding of the city or the inauguration of a new temple. So here also the inauguration of a new spiritual temple is indicated (2 Corinthians 6:16). That a literal temple of stone is not meant is made clear by the words that follow: “But the court that is without the temple leave out.” The last phrase there, when literally translated, is: “cast out,” i.e. excommunicate (as in John 9:34, 35; 3 John 10), thus shewing that the reference is to the people of Israel and not to a building.
	6.	The rest of this verse 2 clinches the matter: “for it (the temple court, symbolizing unbelieving Jewry) is given to the Gentiles: and the holy city shall they tread under foot forty and two months.” The reference here to the Olivet Prophecy can hardly be missed: “And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled” (Luke 21: 24).

It follows that this interim vision of Revelation 10 was to prepare the apostle John for a big extension of his prophetic work, especially in connection with the gospel going forth to the Gentiles. And in this fact lies the solution to several problems.

OTHER DETAILS HARMONIZE

Various other details in the chapter harmonize perfectly with the point of view being advanced here:

	7.	“He cried with a loud voice, as when a lion roareth.” That last word should be translated “loweth,” since it is normally the word specially used of the moo-ing of a cow. Is John trying to be funny here with his mixed metaphors? God forbid! The word “lion” is chosen to suggest heavenly anger (against Israel), whilst the sudden switch to “loweth” implies that the One who is the cause of wrath against Israel is now simultaneously the means of sacrifice for outcast Gentile.[44]
	8.	John saw the angel “lift up his hand to heaven and swear by him that liveth for ever and ever.” This is unquestionably a deliberate appropriation of the words of Deuteronomy 32:40. The context there is striking and unmistakable. It is Moses’ prophecy of the casting off of Israel and the acceptance of the Gentiles: “I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand. For I lift up my hand to heaven, and say, I live for ever. If I whet my glittering sword, and mine hand take hold on judgement: I will render vengeance to mine enemies and will reward them that hate me.” And then, “Rejoice, O ye nations (Gentiles), with his people.”
	9.	Verse 7 R.V.: “according to the good tidings which he declared to his servants the prophets.” How could judgement on Israel be characterized as “good tidings” if it were not that their casting away meant the receiving in of the Gentiles7
	10.	Two other details in the vision would be specially reassuring to John. The angelic oath including the name of God Himself -“Him that liveth for ever and ever, who created heaven are the things that are therein and the earth and the things that are therein”[45] (v. 6). But this is the oath by which God ratified His promise to Abraham (Hebrews 6:13), a promise that involved the gospel going to the Gentiles and also the restoration of Israel to special divine favour. Thus this angelic oath involved a reminder to John and to all devout students of his vision that Israel were not cast off to be thrust out for ever. The day of renewed favour will yet dawn.
	11.	Exactly the same assurance was imparted by the sight of the majestic rainbow halo round the angel’s head. That rainbow was the eternal reminder that God is One who keeps covenant. “I do set my bow in the cloud, and it shall be for a token of a covenant between God and every living creature of all flesh upon the earth” (Genesis 9:13, 16). Here, then, was assurance enough that all was not lost; even though Israel be scattered, the temple destroyed and the land desolated, the divine purpose in Christ would not, could not, fail.

THE LITTLE BOOK

Since the little book lying open in the left hand of the angel was not, as John had originally expected, the Book of Life, it is pertinent to enquire precisely what it was. Here, as always, guesswork must be set aside in favour of the plain hints given in the Bible itself.

John was commanded to take the book and eat it. Its taste was sweet as honey, but it made his belly bitter. This was Ezekiel’s experience over again. It would be strange, then, if Ezekiel did not afford some hint as to what John’s little book contained: “And when I looked, behold, an hand was sent unto me, and lo, a roll of a book was therein: and he spread it before me, and it was written within and without: and there was written therein lamentations, and mourning, and woe … moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then I did eat it; and it was in my mouth as honey for sweetness” (Ezekiel 2:9, 10 and 3:1-4). “So the spirit lifted me up, and took me away, and I went in bitterness in the heat of my spirit” (3 14).

JOHN AND EZEKIEL

The parallel between the experience of the two prophets is plain enough. Both had to prophesy the downfall and desolation of their own nation because of disobedience. “Lamentation, mourning, and woe” was the theme of both-hence bitterness in the belly, even though the message had the honey sweetness of holy words from heaven (Psalm 19:10 and 119:103 and 40:8 mg.). It was the duty of each to foretell a time of scattering and downtreading, and to each were entrusted visions concerning Gentile nations during the period of Israel’s casting off. “John, thou – like Ezekiel – must prophesy again, this time not so much about thine own people Israel but concerning[46] many peoples and nations and tongues and kings.”

In such circumstances, who can doubt that the little book is the rest of the Book of Revelation being imparted unto John? It cannot be accident that the same expression about “peoples, nations, tongues and kings” meets the reader again in chapter 17:15. And even a casual reading of Revelation chapters 12-20 makes it abundantly evident that that part of the book has much to say about Gentile nations and powers.

WRITE THEM NOT

The most likely understanding of the Seven Thunders harmonizes with this conclusion. It is commonly overlooked that there is a seeming contradiction about the instructions given to John concerning the Thunders: “Seal up those things which the seven thunders uttered, and write then’ not.” But how can that which has not been written down be “sealed up”? Clearly “seal up” implies that what the Thunders uttered had been already written down. If this be so, “write them not” must be read as: “write not their meanings.”[47]

Now if the Thunders were already written, where were they written save in the little book that was being imparted to John?

The oversight referred to just now – the force of the command “seal up” – is also responsible for another mistaken conclusion about the Thunders, namely that there is no further mention of them in the Book of Revelation. If this were so, it would be strange indeed, for then the reader would be faced with the unique phenomenon of the mention of an obviously important item in the divine plan without a vestige of a hint to clear up the mystery in which it was enshrouded. But the name of this book is Revelation!

It is shewn in Chapters 6 and 29 that what the Seven Thunders uttered is given in detail in a later part of Revelation. Taking this conclusion for granted for the moment, it will readily be seen that that view harmonizes well with the idea that the little book given to John and containing the Thunders was none other than the rest of the Book of Revelation (or some particular portion of it). And just as the book given to Ezekiel for his eating was the “lamentation, mourning and woe” of his prophecy, so also here.

SPECIAL NOTE ON TIME NO LONGER (verse 6)

[41] A careful reading of Daniel 10,11,12 will make plain that it is the same unnamed angel who is speaking throughout.

[42] Gabriel means: “God’s strong one;’ hence Revelation 10:1 “a strong angel.”

[43] There is the possibility that “the time is not yet’, refers to the fulfilment of the seven thunders. The passage would read very smoothly this way, and further, this view would harmonize excellently with the command: “Seal up those things which the seven thunders uttered” (cp. Daniel 8:26 and 12:4, 9).

[44] Or does it signify wrath tempered with mercy?

[45] The third similar phrase “the sea, etc.” should be omitted, according to the best texts And this is obviously right, for the vision is

concerned with:

i. those in the heavenlies — saints in covenant with God through Christ.

ii. those on earth — the Jews, now thrust out from their spiritual privileges.

[46] Not, as A.V.: “before.”

[47] The instruction: “seal up,” in Daniel 8:26 and 12:4, 9, confirms this conclusion for in each of the instances there Daniel wrote the vision (chapter 8:3-14, 19-26 and 11:2-12:3), yet in the first of these “there was none to make it understood” (8: 27 RVm.), and in the second “none of the wicked shall understand, but the wise shall understand.” Similarly, then, concerning the “sealed up” thunders, it must be understood that they were written but not explained, and of them also it will be only “the wise” who “understand.”

	1.	This A.V. translation must be discarded as meaningless. Any attempt to make it equivalent to eternal life in the Kingdom of God is bound to be unsatisfactory: e.g. why, after this, should John’s belly be made bitter by eating of the little book?
	2.	The R.V. margin translation: “that there shall be delay no longer,” is also unsatisfactory, for the simple reason that the Greek word chronos means “time” and does not mean “delay.”
	3.	The suggested translation “that the time shall not be yet” is true to the original in all details. Cp. John 7:33 and 12:35 where the same phrase occurs, only without the negative, “ Yet a little while (time) am I with you.”
	4.	The parallel with Daniel 12 already established, requires that: “the man clothed in linen … held up his right hand and his left hand unto heaven, and sware by him that liveth for ever and ever that it shall be for a time, times and an half.” Here likewise is the idea of a lapse of time during which the scattering of the holy people is to be accomplished (cp. Revelation 11:2).
	5.	Verse 7 should then follow thus: “But (it shall be) in the days of the voice of the seventh angel whenever he may be about to sound and (whenever) may be finished the mystery of God…”

The best manuscripts have a strange beginning for Revelation 11: “And there was given me a reed like unto a rod saying…” as though the reed were the speaker. Probably there is a characteristic ellipsis here (very common in the gospels, not so common in Revelation), which the other family of manuscripts has interpreted correctly: “(the angel) saying…”

This reed may be a symbol of the Scriptures, which are the criterion by which the constituent parts of the new temple of God are selected. The word “canon” – rule, measure – which is usually employed to describe the inspired writings, is derived ultimately from a Hebrew word that means a rod. So there is certain appropriateness about such an interpretation.

A NEW TEMPLE

John was bidden: “Rise and measure.” That word “rise” may be regarded as carrying any one of several implications, but the most likely is that at the moment of utterance the apostle was lying on his face before the awe-inspiring vision of the rainbowed angel, by this fact symbolizing also – as Daniel and other prophets had done before him-a death and resurrection which must be his experience before the complete fulfilment of the vision he was to witness. Another possibility is that John is being bidden ascend to heaven to the heavenly sanctuary there (see v. 19).

The measuring of the sanctuary and altar means the inauguration of a new temple consisting of people. The last phrase of v. 1 requires this. “Measure … them that worship therein.” This is surely an explanation of the command to measure temple and altar, i.e. “Measure the temple of God and the altar, even them that worship therein” – the worshippers are symbolized by temple and altar.

The court that is immediately outside the Sanctuary, that is, the court of the Israelites (to which Gentiles did not normally have access) is now “cast out” (excommunicated; s.w. 3 John 10, Gal. 4:30; John 9:34). This is the symbol of Jewry bereft of fellowship with their God. Such a conclusion is demanded by the following words: “for it is given to the Gentiles, and the holy city shall they tread under foot forty and two months.” That the angel is here quoting the words of his Lord cannot be doubted: “And Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled” (Luke 21:24)[48]

Here, then, is a prophecy of the rejection of Israel, of summary judgement against Jerusalem, and of the gospel being committed unto others, Gentiles, instead.

A GOSPEL PARALLEL

Mark 11 provides an interesting commentary on this passage. In the last week of his ministry, to the accompaniment of the eager plaudits of Galilean pilgrims Jesus made his triumphal entry into Jerusalem as a king. They thought that now surely he would take to himself the title of King of the Jews; now, as Messiah, he would cast out the hated Gentiles and restore the glories of his great ancestor David. But instead of sweeping out the Gentiles and exalting the Jews, he went with angry mien into the temple and cast out the Jews who so defiled his Father’s House; neither would he “suffer that any man should carry any vessel through the temple,” i.e. through the court of the Gentiles. Instead, Matthew adds here with deep significance: “And the blind and the lame came to him in the temple, and he healed them” (21:14). Thus he exalted despised Gentiles to divine favour and fellowship whilst unspiritual rebellious Israel was thrust away. Revelation 11 uses similar symbolism for a similar purpose.

The language of this passage (11:2) is suggestive. “The holy city shall they tread underfoot” – it is beasts which trample underfoot. So also declares Daniel when prophesying of the same divine judgement (Daniel 8:10). And so also says John here, for within a few verses he makes his first mention of the Beast out of the abyss (v. 7).

The prophecy of the two witnesses, which follows, is a Scripture that has reduced scores of commentators to desperation. Here none may walk confidently. Even so, whilst certain difficulties will remain difficulties, when proper use is made of Biblical allusions in this chapter (a dominant factor which “continuous historic” expositors have studiously neglected here) the general tenor of the passage is discernible – so, at least, one would fain believe.

That these two witnesses represent a community, and not two persons, is indicated by the phrase, used three times, “their dead bodies” (v. 8, 9). For it is to be noted that in two out of the three occurrences the phrase is in the singular (“their dead body”; v. 8, 9a, Gk.); and the third time in the plural (v 9b). This is not inappropriate in symbolic description of a class of people, but would be hopelessly confusing if speaking of two persons.

THE JEWS – GOD’S WITNESSES

Next, and of crucial importance for the interpretation of this vision, the Witnesses can be identified as being the Jews. The evidence for this is astonishingly varied and copious, and all of it Biblical. There is no need to rely on what might be fortuitous historical resemblances.

1. Isaiah 44:8: “Have not I told thee from that time, and have declared it? ye are even my witnesses.” And again: “Bring forth the blind people that have eyes, and the deaf that have ears … Ye are my witnesses, said the Lord, and (Israel) my servant whom I have chosen … I have declared, and have saved, and I have shewed, when there was no strange god among you, therefore ye are my witnesses, said the Lord, that I am God” (43: 8-12).

2. The symbolism associated with these Witnesses – olive trees and candlesticks – is taken from Zechariah 4:11-14, which describes (in its primary application) the Jews at a time when they were coming back from captivity and making great efforts to re-colonize their Land.

3. Verse 14 is most emphatic: “The second Woe is past; and behold, the third Woe cometh quickly.” Then follows the Seventh Trumpet with its pictures of the Resurrection and the Kingdom. This bridge passage has been a sore trial to those who would anchor Revelation 11 to a period now long past. It requires that the prophecy be given reference to the end of this age.

4. The parallel, already established, with Luke 21:24, 25. There, Jesus goes on without pause to speak of the signs concerning the Last Days: “… and Jerusalcm shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon and in the stars … etc.” Likewise here, after the prophecy of the destruction of Jerusalem (in Seals and Trumpets), the vision moves at a leap to the Last Days, and what is to befall the Jews then.

5. The catalogue of miraculous phenomena that afflict their adversaries points clearly to Moses and Elijah.

	(a)	Fire out of their mouths: compare Elijah bringing fire from heaven; (2 Kings 1: 10, 12);
	(b)	power to shut heaven that it rain not; compare the three and a half years’ drought according to the word of Elijah (1 Kings 17:1; James 5:17);
	(c)	power to turn waters into blood, the first of the plagues in Egypt;
	(d)	and to smite the earth with all plagues-the rest of the plagues in Egypt. These references to Moses and Elijah are doubtless intended to recall the Law and the Prophets, the custody of which forms Israel’s supreme witness to the God of Heaven.

6. “And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our (R.V.: their) Lord was crucified.” The word “spiritually” here may mean “so described by the Holy Spirit in the Old Testament,” or it may refer to the spiritual character of “the great city.” The former of these ideas seems to be preferable. But which city is referred to? An impressive array of passages (Isaiah 1:9, 10 and 3:8, 9; Jeremiah 23:14; Deuteronomy 32:32; Ezekiel 23:3, 4, 8, 19) connects both Sodom and Egypt with the spiritual character of God’s own people. And the concluding phrase: “where also their Lord was crucified,” strongly confirms the identification.

7. Careful reading of Psalm 79 brings to light an impressive series of allusions which are made to it througl1out Revelation 11. The most obvious ones are set out here:

		Psalm 79		Revelation 11
	1	The heathen (Gentiles) are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem in heaps.	2	The court without the temple is given to the Gentiles; and the holy city shall they tread under foot.
	2	The dead bodies of thy servants have they given to be meat to the fowls of heaven.	8	And their dead bodies shall lie in the street of the great city.
	2	The flesh of thy saints unto the beasts of the earth.	7	The beast that ascendeth out of the bottomless pit shall make war against them.
	3	And there was none to bury them.	9	And they shall not suffer their dead bodies to be put in graves.
	4	We are become a reproach to our neighbours, a scorn and a derision to them that are round about us.	10	And they that dwell on the earth (in the Land) shall rejoice over them and make merry, and shall send gifts one to another.
	6	Pour out thy wrath upon the heathen.	18	And the nations were angry and thy wrath is come … that thou shouldest destroy them that destroy the Land (by the Seven Vials) … all plagues (v. 6).
	13	So we thy people and the sheep of thy pasture will give thee thanks for ever.	17	We give thee thanks, O Lord God Almighty … because thou hast taken to thee thy great power and hast reigned.

With such a correspondence so plainly established, two conclusions result:

	(a)	The two witnesses represent the nation of Israel in the Land.
	(b)	The death of the witnesses represents (temporary) political extinction of the state of Israel, but not an utter end of all the Jews in the Land: v. 11 “Let the sighing of the prisoner come before thee;” and compare verse 4.

8. Confirmation comes from a comparison with another Old Testament passage. Verse 11 continues: “And after three days and an half the spirit (breath) of life from God entered into them and they stood upon their feet.” This is so obviously from Ezekiel’s vision of the valley of dry bones, that the reader has to restrain himself from concluding the phrase, “they stood upon their feet, an exceeding great army” (37:10). There is strong presumption that since the dry bones, becoming first skeletons, then carcases, and at last living people, represent a resurrection of Israel in the Last Days, so also this resurrection of the two witnesses must have a like significance.

9. Isaiah 5 tells of the vineyard, which God had prepared for His “Beloved.” In spite of much effort and tender care it brought forth only wild grapes. Wherefore, “I will take away the hedge thereof, and it shall be burnt up (RVm.): I will break down the wall thereof, and it shall be trodden down … My people are gone into captivity because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst … Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them; and the hills did tremble: and their carcases were as refuse in the midst of the streets (RV).” Then follows a description in vv. 26-30 of how this retribution is to come – nations coming from far, with horses and chariots (the Fifth and Sixth Trumpets!) roaring like lions (the Fifth and Sixth Trumpets!) and all this in a day of unnatural darkness (the Fifth Trumpet!!).

This marked resemblance between Revelation and Isaiah 5 is instructive. It ought at least to establish (if the point still needs to be established), that the two Witnesses are the Jews in the Last Days of God’s indignation against them when their new-born State of Israel, fashioned and cemented with blood, toil, sweat and tears, is seen to crumble in ruins.

This evidence should be sufficient to go on with. Now to the details.

THEIR PROPHESYING

These Witnesses, the Jews, prophesy. How do they prophesy? And what is their message? Isaiah 43, quoted above, answers these questions. They prophesy by their blindness and deafness. It is not the indestructibility of the Jews which makes them Jehovah’s true Witnesses, but their impermeability to His Truth. Through all the centuries, and still in this twentieth, they have remained blind and deaf to the message concerning Jesus, yet to this day they have continued as zealous custodians of a Torah they can make no sense of. Thus they testify to an undiscerning generation of Gentiles in these Last Days that God is, and that He rules in the kingdom of men.

Their prophesying in sackcloth might be symptomatic of the tribulation they have endured in all their history (Amos 8:10; Isaiah 37:1, 2; 50:3; Revelation 6:12); or it might signify the coming judgement, which the new state of Israel certainly heralds.

OLIVE TREES AND CANDLESTICKS

The witnesses are associated with puzzling symbolism. “These are the two olive trees, and the two candlesticks standing before the God of the earth.” The passage is almost verbatim from Zechariah 4. The essential difference is that here are two candlesticks instead of one. In Zechariah the olive trees are the two leaders, Joshua and Zerubbabel, who headed the return from Babylon. The candlestick there represents the prospective worship of God in the new temple whose foundations were then but newly laid. “Not by (human) might, nor by (human) power (is this work achieved), but by my spirit, saith the Lord” (cp. Revelation 11:11).

It may be asked in what sense can Israel, striving desperately against odds for the consolidation of a Jewish state, be said to fulfil this olive-tree, candlestick imagery? The answer is: At present, not at all. Modern Zionism is cursed with self-reliance. The Jews today are “children in whom is no faith.” And thus it would appear that the interpretation offered is not in accordance with facts. But another reading of Zechariah 4 helps. The candlestick there was symbolic of what lay in the future, the outcome of the efforts then being made to re-establish the temple and its service. Similarly in Revelation the mention of the olive-trees and candlesticks is designed to suggest that the day is not far distant when these witnesses who are now in sackcloth and persecuted will be the very people to lead the rest of the world in the worship and praise of God. Only when they have “ascended up to heaven” (v. 12) – i.e. into “the temple of God in heaven” (v. 19) – will they be able to function as “candlesticks.” “They shall call on my name, and I will hear them; I will say, It is my people, and they shall say, The Lord is my God” (Zechariah 13: 9). “In that day … I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplications” (Zechariah 12:10).

More than this, just as in the primary application of Zechariah 4 there is an intimate connection between the two olive trees and Zerubbabel and Joshua, the prince and priest designate of that troubled time, so also in Revelation 11. When God called Israel out of Egypt, they were intended to be “unto God a kingdom of priests, and an holy nation.” This divine destiny they never shewed any sign of fulfilling. But today the return of Israel to the land of their fathers is without doubt a forerunner of the glorious era when they will serve God in precisely this way after He has taken away their stony heart and has given them a heart of flesh.

In another way these two olive trees suggest the same idea. In Solomon’s temple the great cherubim were made of olive wood overlaid with gold (1 Kings 6:23). Hence, in the primary application of Zechariah 4 once again, the olive trees would represent the raw material from which the new cherubim for the new temple were to be fashioned. So also, today, the olive trees associated with God’s two witnesses in Revelation 11 represent the community from whom, in due course and through sore travail, the cherubim of glory for God’s eternal temple are to be fashioned.

This interpretation is reinforced by the phrase “the God (Lord) of the whole earth,” for a little concordance investigation will shew that invariably this expression is associated in the Old Testament with the cherubim. Always this is the context (e.g. Joshua 3: 11, 13; Zechariah 6: 5; Psalm 97: 2, 5).

WHY TWO?

But why two witnesses, and two candlesticks in place of the one in Zechariah 4? It is no easy matter to settle this question satisfactorily. Can it be that here is the same idea as is contained in the words of Ezekiel 37 (a chapter with other pointed links with the two witnesses): “Behold, I will take the stick of Joseph (the Diaspora?) which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah (the Jews in the Land?), and make them one stick and they shall be one in mine hand … and they shall be no more two nations; neither shall they be divided into two kingdoms any more at all” (v. 19, 22). By all means let the reader compare Jeremiah 11:16, 17, which also has a reference to Israel and Judah as an olive tree. In the glorious day foreshadowed here, the gross idolatry, which accentuated division in Israel from the time of Rehoboam, will be gone forever. Then the entire nation will enthusiastically hold up to the world the light of God’s truth and serve with reverence at His sanctuary.

MOSES AND ELIJAH

As already mentioned the miraculous phenomena, which afflict the witnesses’ adversaries, are all associated with Moses and Elijah. Taken together they teach one big lesson: “Him that blesseth thee I will bless; and him that curseth thee, I will curse.” “If any man will hurt them, he must in this manner be killed.”

These signs are not to be read as an indication of miraculous powers being vested in Israel in the Last Days. The remarkable powers mentioned are to be seen as the results of Israel’s “witnessing,” not as the punishments that they themselves inflict. To interpret otherwise is to miss completely the force of a graphic Old Testament idiom employed here. Compare the following:

“Therefore have I hewed them by the prophets; I have slain them by the words of my mouth” (Hosea 6:5).

“See, I have this day set thee over the nations and over the kingdoms to root out, and to pull down and to destroy and to throw down and to build and to plant” (Jeremiah 1: 10).

“Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them” Jeremiah 5:14).

The prophets did none of these things. But they prophesied the inevitability of these judgements. So also with the witnesses.

This having been said, it still remains amazingly apt that during the formative years of the new state of Israel, the Jews have been unceasingly a thorn in the side of their Arab neighbours. The steady success of Israel in spite of constant bitter opposition, the increasing flow of immigrants from scores of countries, the sharp constrict between Jewish advancement and Arab backwardness, and most of all the series of devastating Israeli victories, have served to add even sharper point to the graphic language in Revelation 11:5, 6. In this connection the expression: “as often as they wish,” has great force.

THE WITNESSES SLAIN

After a description of their witness and its effects comes the story of their destruction by “the beast that ascendeth out of the bottomless pit.” This is a remarkable anticipation of “the beast out of the sea” which is described in chapter 13. Since, as has been demonstrated, this chapter is dealing with events of the Last Days, the beast must be interpreted as being a great enemy of the people of God at that time. Comparison with what is written about the same beast in 17:12-14 makes such a conclusion inevitable. Thus the slaying of the witnesses requires an invasion of Israel and the complete destruction of the new homeland for the Jewish people.

The prophecy goes on to tell how for three and a half days the dead bodies of the witnesses lie around, none being allowed to bury them, and meantime there is much rejoicing and mutual congratulation among their enemies.

The inevitable enquiry arises: How is it that these carcases do not become the prey of ravenous birds, as happens later – appropriately – to the enemies of God’s people (Revelation 19:17-21)? Genesis 15:11 explains. As the covenant sacrifices were guarded by Abram, so now Israel continues to be preserved “for the fathers’ sakes.”

THREE DAYS AND A HALF

The period of three and a half days probably stands for three and a half years. This suggestion is made, not on the basis of “a year for each day,” but simply from the appropriateness of the imagery employed. To have said, “they shall see their dead bodies three years and a half” would have been to import into the prophecy too big an element of unreality. What dead bodies would lie exposed anywhere for three and a half years?

A further reason for this interpretation is that in the symbolism of this vision a close resemblance is being deliberately sought with the experience of Christ.

How appropriate that these two witnesses, a type of the nation which rejected and crucified their Messiah, should here be described in symbol as suffering he same sequence of experiences which were the lot of their Lord. Like him, they are despised and rejected; their witnessing goes for nought. Like him they are slain, raised again to the accompaniment of an earthquake, and ascend to heaven in the Cloud, their enemies being stricken with fear. This resemblance cannot be accidental.

The three and a half days, symbolic of three and a half years, now makes the designed “echo” of the experience of Christ the more realistic. This detail (as will be seen by and by) also links up very suitably with a corresponding prophecy in Daniel.

What is signified by the witnesses being killed but not buried? “They of the people and kindreds and tongues and nations … do not suffer their dead bodies to be put in graves” (v. 9). This seems to imply the overthrow of the state of Israel, but not the utter genocide of its inhabitants. The words suggest pressure brought to bear (by the Western powers?) to save them from utter destruction though not from savage maltreatment. Perhaps there is implication of an attempt at re-settlement elsewhere. Other prophecies (Zechariah 14:2; Isaiah 19:18-20; Joel 3:1-8, 19) paint a similar picture.

What is the relation of this three and a half year period to the forty and two months mentioned earlier in the prophecy (v. 2, 3)? In this very tricky problem, two points seem to be clear enough: (a) The two periods are not the same. One describes the time of the witnesses’ prophesying. The other describes the period of their symbolic “death.” (b) There must be some connection with the time periods of Daniel 7, 9, 12.

The Seventy “Weeks” prophecy of Daniel 9:24-27 seems to be particularly helpful, inasmuch as it specifies two consecutive periods of three and a half “days.” It is easily overlooked that, according to v. 26, Messiah is cut off at the end of the sixty-ninth “week.” Then v. 27 speaks of a final overthrow “in the midst of the (seventieth) week” – RV: “for the half week. “ In The Last Days, Ch. 5, 6, it was argued that this prophecy in Daniel 9 shares the characteristic feature common to the visions of ch. 2, 7, 8, 11, in having a big gap or interval between the main body of the prophecy and its culmination at the Time of the End.

Thus, linking Daniel 9 and Revelation 11 together, there is presented the picture of the People of God having a three and a half year witness and tormenting of their enemies, followed by their devastation by the Beast, and political “death” for a further three years and a half.

If the thesis discussed in the Appendix be accepted, then at the time when the Revelation was given there was still the possibility of this prophecy and these periods having fulfilment round about A.D. 70. This would explain why Daniel 9 speaks of “sanctuary” and “sacrifice.” These were, of course, in being in the First Century. In the Twentieth Century, corresponding devastation of what was the temple area seems to be indicated. Some have gone so far as to take Daniel 9, 12, Joel 2, and other prophecies in a perfectly literal way, insisting in their interpretations on the re-building of the temple in Jerusalem. It is to be hoped that these interpreters are incorrect, or there is surely a much longer lapse of time to the Lord’s Coming than the present world situation seems to warrant.

If this suggestion of three and a half years be accepted, then there is indication here of a lengthy enough occupation of Palestine by the enemy.

REJOICING ENEMIES

In the symbolism, to disallow the entombment of a dead body is the height of indignity and insult. Thus there is suggested the contumely and wretchedness, which is to come upon Israel in w-hat, more than at any period in their history, will be “the time of Jacob’s trouble.” Further, there will be great rejoicing among their enemies who are twice described as “them that dwell on the earth” i.e. “in the Land.” Who are these but the surrounding Arab nations? Ishmael was ever a mocker of Isaac, especially in times of misfortune. It was so in the days of Gideon, and of Hezekiah, and of Zedekiah, and in A.D. 70, and so it assuredly will be again (Judges 6: 1-3; Psalm 83: 3, 4; Obadiah 12; Jeremiah 48:42; Ezekiel 35:10 and 36:2). How appropriate too, are the words: “These two prophets tormented them that dwell in the Land.” The very presence of Jews in Palestine and, even more, of an Israeli state, has been smoke in the nose and a thorn in the side of all Arabs everywhere.

A SYMBOLIC ASCENSION

How shall the outcome of the resurrection of the witnesses be understood? “And they ascended up to heaven in the cloud (Acts 1: 9) and their enemies beheld them.” This is not a literal ascension to heaven like that of Jesus, because:

	(a)	in Revelation heaven signifies the state of fellowship with God and of access to His throne (e.g. 15:1 and 19:1);
	(b)	“their enemies beheld them,” implies a change of status and forbids the idea of literal ascension.

Hence this detail should be interpreted of the repentance of Israel (though not necessarily of the entire nation), which will probably immediately precede the coming of Christ. There can be little doubt that this ascension of the witnesses is the symbolic “receiving again” of those who for long years have been “cast off. “ The following passages bear on this interesting question:

Isaiah 40:3; Malachi 4:6; Zephaniah 2:3; Zechariah 12:10; Isaiah 59:20, Amos 5:15; Matthew 23:39 and 24:32; Romans 11: 15; Ezekiel 36:25 and 37:23; Acts 3:19 (R.V.); Isaiah 17:7, 8; Psalm 81:13, 14; Deuteronomy 30:1-3; 1 Kings 8:47; Leviticus 26:40-42; Jeremiah 4:12.

EARTHQUAKE – THE WRATH OF GOD

The earthquake that ensues “in that same hour” (v. 13) is no doubt to be taken as symbolic. It is a token of the wrath of God (Psalm 18:7; Job 9: 5, 6, Ezekiel 38: 18-20) because His People, now repentant, are used so despitefully. “The tenth part of the city fell, and in the earthquake were slain names of men seven thousand.” The “city” is now representative of human power and glory (as in chapters 17, 18). The implication is that its (symbolic) population is seventy thousand. This links readily enough with Bible symbolism for the Gentile nations. Always this seems to be the figurative association of the number 70; e.g. Deuteronomy 32:8 (with Genesis 10 and 46); Exodus 15:27 and 24:4, 9 (with Luke 9:1; 10:1); 70 years captivity; 70 weeks prophecy.

The peculiar phrase: “names of men,” is perhaps intended to emphasize that the manifestation of Heaven’s wrath described here has the effect of cowing even the bravest of men (Genesis 11:4; 2 Samuel 23:18). All human pomp and self-confidence now finds its proper level, for this symbolic earthquake is also a literal cataclysm at the coming of the Lord (Isaiah 2:17-21). “The second woe is past, and the third woe cometh quickly,” bringing with it the Resurrection and the Kingdom.

[48] The Greek Aorist: “it was given to the Gentiles”, may be used here with reference to the fact that had already been appointed by the Lord himself in his Olivet prophecy. It is to be noted also that “the times of the Gentiles” are defined here as the final 36 years of Israel’s tribulation.

“The second woe is past, and behold, the third woe cometh quickly.” This third woe consists, first and foremost, of a triumphant declaration that the Lord is supreme. “The kingdom of this world is become the kingdom of our Lord and of his Christ; and he shall reign for ever and ever.”

The very brevity of this climactic description of resurrection and judgement, and of the assertion of the authority of the Messiah is in itself something of a problem. There are two simple answers to this.

The fuller pictures of redemption are reserved, naturally enough, for the end of the book. Also, the structural development of Revelation almost requires that it should be so. In Revelation 8:1-6 it is easy to trace the Seventh Seal evolving into the greater details of Seven Trumpets. Now a further stage of development takes place. The vision of the Seventh Trumpet (Third Woe) is to be filled out into the more detailed revelations of ch. 12, 13. This is another heptad, although the seven-fold nature of this prophecy is not quite so readily discernible.

ANOTHER “SEVEN”

Here, in chapters 12, 13 are seven Dramatis Personae. And because the visions involve the interaction of these characters, the sharp sub-division characteristic of Seals and Trumpets is not followed.

The Seven Characters:

(1) The Woman clothed with the sun.

(2) Satan, the great red dragon.

(3) The man child.

(4) Michael.

(5) The rest of the Woman’s seed.

(6) The ten-horned Beast out of the sea.

(7) The two-horned Beast out of the earth (the False Prophet).

So the Seventh Trumpet’s description of what it involves need only be brief, because so much of it is soon to be expanded in the visions, which follow.

In this also lies the explanation of various other features. This Seventh Trumpet is also the Third Woe (8:13, 11:14). But if it consists of a mere five verses at the end of chapter 11, there is only one phrase of woe in it: “and thy wrath is come.” But there is plenty of woe in chapters 12, 13.

The words of 12:12: “Woe to the inhabiters of the earth and of the sea,” suggest that this is part of the Third Woe; as also does the mention of “the third part of the stars of heaven” (12:4). Reminder that “the third part” is a phrase characteristic of the Trumpets is hardly necessary (it comes twelve times in Trumpets 1-6).

A further point of interest. If the quite arbitrary chapter division at 11:19 were ignored for the moment, it is then no easy matter to settle whether the end of the Seventh Trumpet comes at the end of v. 18 or v. 19. According to the structure being argued for here, this becomes a matter of minor importance, since it is now all part of the Seventh Trumpet, either in its summary form (end of ch. 11) or in its expanded form (ch. 12, 13).

THE SEVENTH TRUMPET IN THE REST OF THE BOOK

It might be more correct is go even beyond the conclusions suggested here, and to extend the Seventh Trumpet to take in the Seven Thunders (chapter 14) and the Seven Vials (chapter 16) and the Seven Final Visions (chapters 17-22), for there can be no denying that Revelation 11: 15-19 does provide an admirable summary of the main action in the rest of the book.

	(a)	Voices in heaven, saying …	19:6
	(b)	The kingdom of our Lord and of his Christ.	19:6
	(c)	24 elders worshipped God.	19:4 6
	(d)	Lord God Almighty, which art and which wast.	16:5 RV
	(e)	The nations were angry.	12:7
	(f)	Thy wrath is come.	ch. 16
	(g)	The time of the dead.	20:12; 14:3
	(h)	Thy servants the prophets and thy saints.	16:6; 18:24
	(i)	estroy them which destroy the earth.	14:18-20; 19:15-21
	(j)	emple of God opened in heaven … the ark of his covenant.	15:5
	(k)	Lightnings, voices, etc.	16:18

All this is called the Seventh Trumpet. There must be some connection between this and Paul’s remarkable words, “ … we shall all be changed, in a moment, in the twinkling of a eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible” (1 Corinthians 15: 52) … “the time of the dead that they should be judged.”

THE APOCALYPSE REVEALED TO PAUL

It is an interesting speculation, for which there is more evidence than many would consider possible, that much that is contained in the Apocalypse was earlier made known to the Apostle Paul in what he calls the “visions and revelations from the Lord … unspeakable words which it is not lawful for a man to utter” (2 Corinthians 12:1-4). If that were so, then Paul certainly had more than sufficient reason for referring to the resurrection as “the last trump.” The following list of passages may be considered worthy of investigation:

       

	Paul		Revelation
	1 Timothy	6:14, 15	19:16
		5:21	1: 4, 5a
	Philippians	2:9-11	3:12; 5:13
		4:3	21: 27; 13:8
	Colossians	1: 12	21: 7, 23, 24
		1:16	4:11; 10:6
		1:17	4:11
		1:18	1:5
		2:9, 10	5:12
	Romans	2:5	5:17; 19:2
		2:6	6:17 and 19:2
	1 Corinthians	I5: 51, 52	11:15, 18
	2 Corinthians	12: 1, 2	4:1
		12:4	10:4
		12:9	7:15; 21:2, 3
	Galatians	4:25, 26	21:10
	2 Thessalonians	1:7-10	ch. 19, 20
		2:3-12	ch. 13?

O.T. LANGUAGE IN THE SEVENTH TRUMPET

This Seventh Trumpet has other significant associations in the Scriptures:

1. The walls of Jericho fell after the city had been compassed on each of six days and then seven times on the seventh day, to the accompaniment of priestly trumpet blasts. It is easy to see the resemblance to the Seven Seals, the last of which introduced the Seven Trumpets, leading up to the downfall of the kingdom of man. Without the Ark of the Covenant in the lead, Jericho was impregnable. Hence in this antitype “there was seen the ark of his covenant” (v. 19). Furthermore, the walls oi Jericho only fell when “the people shouted with a great shout” (Joshua 6:20). Accordingly Revelation reads in this place: “And there were great voices in heaven, saying…”

2. Nor is it inappropriate here to mention Isaiah 27:13, especially since the preceding verse is itself a parallel to Revelation 14:15: “And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem” (Isaiah 27:13).

3. In the beginning of his ministry Jesus was “tempted of the Devil” with the enticement: “All these (kingdoms of the world) will I give thee if thou wilt fall down and worship me” (Matthew 4:8, 9). But now the kingdoms of the world are become Christ’s, not through worship of the Devil, but by vanquishing him “by the blood of the Lamb” (Revelation 12:9, 11).

4. The Seventh Trumpet celebrates the victory in words, which echo, strange as it may seem, the last verse of Obadiah’s prophecy. There is particular appropriateness about this, since that short prophecy memorializes in bitter terms the age-long enmity between Jacob and Esau and the outcome of it all when God establishes His Chosen People in their Land. Revelation 11:10 has already foretold how “they that dwell in the Land” (the Arabs) will gloat with vindictive satisfaction over the hapless Dlight of Israel immediately before the advent of their Messiah. “Thou shouldest not have rejoiced over the children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distress” (Obadiah 12). So this annunciation of the Kingdom in Obadiah’s own words is specially apt.

5. “And he shall reign for ever and ever.” The words are a quotation either of Psalm l0: 16 or of Psalm 146:10. The first of these celebrates how God will “break the arm of the wicked … the nations are perished out of his land.” The second makes contrast between the futility of human power and the wondrous ways of God. The Psalm continues: “The Lord looseth the prisoners (out of the tomb; Zechariah 9:11, 12). The Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous … but the way of the wicked he turneth upside down.”

6. It may be thought strange, perhaps, that the hymn of the twenty-four elders should be called one of “thanks,” since it seems to be a statement of fact-the mighty works of God in the inauguration of His kingdom. But one thing in particular the twenty-four elders do well to give thanks for – that God has destroyed or is about to destroy them, which destroy the earth! The corresponding phrase in Revelation 19:5 is: “Praise our God…” Let it be noted that to thank God is to praise Him, and to praise Him is to thank Him. Feeble men blessed by His grace have nothing else to offer.

7. In this hymn, as in Revelation 1:8, are catalogued all the divine names, for now in the bringing in of God’s Kingdom all His divine titles find their fulness:

	1.	Lord	Adonai
	2.	God	Elohim
	3.	Almighty	Shaddai: Ts’vaoth
	4.	which art, and wast and art to come.	Jehovah

But here, according to the best texts, the final title is “which art, and wast” (so also in 16:5). The omission of the final clause is almost to be expected. God’s Kingdom is now set up, the culmination of His wondrous purpose is at hand. So to speak of Him as a God who “is to come” is now (in Revelation 11:17 and in 16:5) utterly out of place.

ANGER, WRATH

8. Again the Psalms are quarried for gems of praise to offer before the throne: “Thou hast taken to thee thy great power, and hast reigned; and the nations were angry.”

Two Psalms, 97 and 99, begin: “The Lord hath reigned” (so the Hebrew), and both end in “holiness,” but whereas one of them goes on: “let the earth rejoice,” the other continues: “let the nations be angry” (LXX). But the anger of the nations notwithstanding, God’s Kingdom is established – through God’s anger: “thy wrath is come.” It is an anticipation of the Seven Vials to be poured on the wilful and rebellious.

9. This Greek word (orge) employed to describe both the anger of God and of godless nations is worthy of examination. By contrast with another word (thumos), which signifies “an outburst of passion,” this term means rather “a cold, settled hostility” – the anger of policy in contrast to thumos, the anger of emotion.

Scripture generally uses orge with reference to the wrath of God, and thumos with reference to the wrath of men, but in several places in Revelation, such as “the winepress of the wrath of God” and “the vials of the wrath of God” thumos is employed, as though to suggest that in the Last Days human wickedness will be so great that even the Almighty will be unable to contemplate it dispassionately. In two places (16:19 and 19:15) the words are used in combination as though in a desperate attempt to express the idea that God’s anger has reached its utmost bound,[49] cp. Ezekiel 38:18: “my fury shall come up in my face.”

10. The wrath of God is vented specially on “those that destroy the earth.” This phrase identifies Babylon Jeremiah 51: 25) and the Beast (Daniel 7:7, 23). It has already been pointed out that it was only in its ruthless policy against the Jews in A.D. 70 that Daniel’s Fourth Beast “devoured and brake in pieces, and stamped the residue with the feet of it.” Everywhere else Rome took the blessings of peace, settled government and the rule of law. So this wrath of God is to be against “those that destroy the Land,” the Power which fills the role of that Fourth Beast in the Last Days. Even so, the reader can hardly refrain from wondering if there will not be a much wider application of this trenchant phrase. In these days of rampant pollution and ruthless exploitation of the earth’s resources, those who grieve to see God’s fair world so devilishly misused need reassurance that not only the curse of Eden but also the curse brought by selfish heedless men will one day be removed.

By contrast with their destruction, this is also “the time of the dead that they should be judged, and that thou shouldest give reward to thy servants the prophets, and to thy saints, and to them that fear thy name, small and great” (and see Daniel 7:27). What different classes do these several phrases indicate7 “Them that fear thy name” is probably equivalent to “God-fearer,” which in John’s day was the current description of a kind of half-proselyte to Judaism (e.g. Acts 10:2:22; 13:16). Thus, “them that fear thy name” would now mean Gentiles in Christ (Psalm 102:15), leaving the other phrases, “thy servants the prophets” and “the saints” to describe Jewish believers as in 13:7 and Daniel 8:24.

11. Appropriately John now sees “the temple of God opened in heaven” – the temple with its exalted divine throne and the multitude of the redeemed offering thankful service, the temple which he had been commanded to measure – this temple, concerning the very existence of which the world has been in complete ignorance, is now made manifest to all. And there in the midst is seen especially the ark of the covenant with its blood-sprinkled mercy-seat (without which there is no temple) and beneath which reposed the three symbols of resurrection: the dead rod which budded, the corruptible manna which never corrupted (Revelation 2:17) and the tables of the law which were destroyed, and made anew.

“And there followed (RV) lightnings, and voices, and thunderings, and an earthquake, and great hail.”

These words, repeated in the Seventh Vial (ch. 16:18), suggest that, whatever other fulfilment of the Seventh Vial may be traceable in recent world history, the true application is only to be found in the wrath of God made manifest when the Kingdom has actually come.

[49] The passages where orge is used of the wrath of man: Matthew 5: 22, Luke 15: 28 Ephesians 4:26, are specially interesting and instructive.