Chapter XIV REVELATION 20–22: VICTORY THROUGH CHRIST
REVELATION 20–22: VICTORY THROUGH CHRIST
I. FROM THE BINDING OF SATAN TO THE FINAL JUDGMENT
REVELATION 19: 19 ff. carried us to the very end of history, to the day of final judgment. With Revelation 20 we return to the beginning of our present dispensation. Thus, the connection between chapters 19 and 20 is similar to that between chapters 11 and 12. Revelation 11: 18 announces ‘the time of the dead to be judged’. The end has arrived. Yet with Revelation 12 we return to the beginning of the New Testament period, for Revelation 12: 5 describes the birth, ascension, and coronation of our Lord. Similarly, with chapter 20 we begin anew.
Now, there is a very striking parallel between chapters 11–14 on the one hand, and chapter 20 on the other. Both divide history into the same periods, though the approach differs. Observe the parallel.
REVELATION
REVELATION
12: 5–12. In connection with Christ’s birth, death, ascension, and coronation, Satan is hurled down from heaven. His accusations lose every semblance of justice.
20: 1–3. Satan is bound and cast into the abyss; his power over the nations is curbed. Instead of the nations conquering the Church, the Church begins to conquer (evangelize) the nations.
11: 2–6; 12: 14 ff. A long period of power and witness-bearing for the Church, which is nourished ‘away from the face of the serpent (Satan)’. The devil’s influence is curbed.
20: 2. A long period of power for the Church, Satan having been bound. He remains bound for a thousand years, that is, during this entire gospel age. (In heaven the souls of the redeemed are living and reigning with Christ, 20: 4–6.)
11: 7 ff.; 13: 7. A very brief period of most severe persecution. This is Satan’s little season: the most terrible and also the final manifestation of the persecuting power of antichrist.
20: 7 ff. A very brief period of most severe persecution: Satan marshals the army of Gog and Magog against the Church. This is the Battle of Har-Magedon.
11: 17, 18; 14: 14 ff. The one and only second coming of Christ in judgment.
20: 11 ff. The one and only second coming of Christ in judgment.
Once this ‘order of events’ or ‘programme of history’ is seen, Revelation 20 is not difficult to understand. All one needs to do is to remember the sequence: Christ’s first coming is followed by a long period during which Satan is bound; this, in turn, is followed by Satan’s little season; and that is followed by Christ’s second coming, i.e. His coming in judgment. It should be clear immediately to anyone who carefully reads Revelation 20 that the ‘thousand years’ precede the second coming of our Lord in judgment. This second coming in judgment is not described until we reach the eleventh verse. It is clear that the theory of the premillennialists is at variance with the facts here.[1]
Yet, though in Revelation 20 we traverse the same ground as in the preceding visions, namely, this entire dispensation from the first to the second coming of Christ, we view it from a different aspect. You remember that Revelation 12 introduces five enemies of the Church. All go down together! Yet the account of their defeat is spread over several distinct visions. The preceding visions have told us what happens to four of the five foes introduced in chapter 12. Only one is left, namely Satan himself. His defeat is described in our present vision.
In this connection, let us remember the main theme of the entire book.[2] It is the victory of Christ and of His Church over every enemy. When Satan also is hurled into the lake of fire and brimstone (20: 10) not a single enemy is left to vex the Church. We are conquerors; indeed, we are more than conquerors through Him that loved us, for not only do we triumph over every foe but we also live and reign with Christ. And in this supreme joy many of those who formerly opposed us will participate (cf. 3: 9). Truly, more than conquerors are we!
1. The binding of Satan (20: 1–3)
Let us study, first, this vision in which Satan is bound for a thousand years and hurled into the abyss.
John sees an angel coming down out of heaven. He has a key with which he is going to lock the abyss (cf. 9: 1, 11). This abyss is a deep hole provided with a shaft (9: 1), and with a lid. This lid can be unlocked (9: 2), locked (20: 3), and even sealed (20: 3). Bear in mind, however, that all this is symbolism. Upon the angel’s hand lies a chain, the two ends hanging down. Evidently, he is going to bind someone in order to lock him up in the abyss. What happens? John suddenly sees ‘the dragon’, strong, crafty, ugly. It is ‘the old serpent’, cunning and deceptive. In order to describe him still more accurately he is also called ‘the devil’, that is, ‘slanderer’; and ‘Satan’, that is, ‘adversary’ or ‘false accuser’. Being in the Spirit John now notices that the angel overpowers Satan. He renders him helpless and binds him securely and firmly. The devil remains bound for a thousand years. The angel hurls him into the abyss and locks it. He places a seal over it. Thus, Satan remains ‘locked up’ for a thousand years. After that he must be loosed for a short time.
What is the meaning of this symbol?[3] In order to arrive at the real meaning of ‘the binding and hurling into the abyss’ of Satan we must first ask the question, just what meaning or value did this passage have for the persecuted Christians of John’s day?
Let us, accordingly, forget for a moment the fact that we are living in the twentieth century. Let us ‘transplant’ ourselves to the world of John the apostle. What a picture of spiritual darkness and desolation! Try to count the many idols that disgrace the streets and sanctuaries of imperial Rome. The abominations, the filth and corruption attendant upon the celebration of pagan festivals, the superstitions, vices, and so on, are truly staggering. Temples and shrines throughout the world are crowded with ignorant, half-despairing worshippers. We see a few scattered churches established through the efforts of Paul and others. For the rest, heathendom is everywhere triumphant.
Now let us move back to that long period which preceded Christ’s ascension. All the nations—with the exception of the Jews—are under the thraldom of Satan. Not, of course, in the absolute sense of the term, for God always reigns supreme, but in the sense of Acts 14: 16: ‘God... in past generations allowed all the nations to walk in their own ways.’ If during this present era the devil ‘blinds the minds of unbelievers’ (2 Cor. 4: 4), that was even more emphatically true during the old dispensation. With a sigh of horror we exclaim, ‘Is this condition never going to change? Will this Old Testament era continue for ever? Will the devil maintain his rule over the peoples of the earth? Will the light of the glorious gospel never penetrate into the palaces and hovels of Asia and Europe? Will this intense moral and spiritual darkness always continue? Has an angry God forgotten mercy?’
The answer is, ‘Rejoice!’ For Christ can say, ‘I will tell of the decree: Jehovah said to me, “Thou art my son; This day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession” ’ (Ps. 2: 7, 8). Again, ‘He shall have dominion also from sea to sea, and from the river to the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and of the isles shall render tribute. The kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him; all nations shall serve him... his name shall endure for ever. His name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed!’ (Ps. 72: 8–11, 17; cf. Gn. 12: 3; Am. 9: 11 f.; Mi. 4: 12).
That was the prophecy. The spiritual darkness that covers the nations shall not continue; Satan shall deceive the nations no more. Late comes the fulfilment. Jesus is born. He begins His ministry. The Pharisees accuse Him of casting out demons by the power of Satan himself. He answers, ‘How can one enter into the house of the strong one (namely Satan) and plunder his goods, unless he first binds the strong one? Then he shall plunder his goods.’ Please notice that exactly the same word ‘binding’ is used here in Matthew as in Revelation 20. This work of binding the devil was begun when our Lord triumphed over him in the temptations in the wilderness (Mt. 4: 1–11). As a result, Christ begins to ‘cast out’ demons. The power and influence of Satan over the deluded masses was beginning to be curtailed.
Again, when the seventy missionaries returned, they said: ‘Lord, even the demons are subject to us in thy name’. Observe what follows: ‘And he said to them, I beheld Satan falling as lightning from heaven’ (Lk. 10: 17, 18). Here the devil’s ‘falling from heaven’ is associated with the missionary activity of the seventy. This is a very significant passage which does much to explain Revelation 20.
At another time certain Greeks wished to see Jesus. Jesus remarks: ‘Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men to myself.’ Be sure to observe that a word is used which has the same root, in the original, as the term which we translate ‘casting’ or ‘hurling’ into the abyss (Rev. 20). Even more important is the fact that here, in John 12: 20–32, the casting out of Satan is associated with the fact that not only the Jews, as was the rule in the past, but ‘all men’—Greeks as well as Jews—shall be drawn to Christ. All this shall happen as a result of Christ’s suffering on the cross and the sending of the Holy Spirit. Colossians 2: 15 very definitely associates the ‘despoiling’ of Satan and his armies with Christ’s triumph on the cross. Revelation 12: 5 ff. clearly shows that ‘the casting out’ of Satan was a result of Christ’s coronation.
Realize, therefore, that in all these passages the binding and casting out or falling of Satan is in some way associated with the first coming of our Lord Jesus Christ. When we say ‘the first coming’ we refer to all the events associated with it, from the incarnation to the coronation. We may say, therefore, that the binding of Satan, according to all these passages, begins with that first coming. Again, in some of the texts which we have quoted, this binding, etc., is definitely associated with the work of missions and with the extension of the witnessing Church among the nations. Before the coming of Christ, His victory over the devil in the temptations, His ministry, His death, ascension and coronation, salvation had been largely limited to the Jews. God had suffered Satan to blind the eyes of the nations, so that these nations walked in their own ways. A great change was to take place. The ‘truth’ of the gospel would gradually replace the ‘lie’ of the devil. Satan is bound so that he can deceive the nations no more. Christ will draw ‘all men’ to Himself. The chosen from every nation will be saved.
In close harmony with all these scriptural passages—and our exegesis must always be based upon the analogy of Scripture—we conclude that here also in Revelation 20: 1–3 the binding of Satan and the fact that he is hurled into the abyss to remain there for a thousand years indicates that throughout this present gospel age the devil’s influence on earth is curtailed. He is unable to prevent the extension of the Church among the nations by means of an active missionary programme. During this entire period he is prevented from causing the nations—the world in general—to destroy the Church as a mighty, missionary institution. By means of the preaching of the Word as applied by the Holy Spirit, the elect, from all parts of the world, are brought from darkness to light. In that sense the Church conquers the nations, and the nations do not conquer the Church. Throughout this entire period churches are established. Not only individuals but institutions and ordinances are affected more or less by the gospel of God’s grace. In regions where the devil had been allowed to exercise almost unlimited authority, during Old Testament times, he is now compelled to see the servants of Christ gaining territory little by little. Within a comparatively brief period Christianity spreads throughout southern Europe. Soon it conquers the entire continent. During the centuries which follow it is proclaimed everywhere so that the ends of the earth hear the gospel of the crucified One and many bend the knee before Him.
The Church has become international. This international Church is very powerful: ‘Like a mighty army moves the Church of God.’ The maps of the World Missionary Atlas are full of little red lines underscoring the names of places where there are mission stations. The particularism of the old dispensation has made place for the universalism of the new. The Bible has been translated into more than 1,000 languages. The influence of the gospel upon the thought and life of mankind can scarcely be overestimated. In some countries the blessed truths of Christianity affect human life in all its phases: political, economic, social, and intellectual. Only the individual who lacks the historic sense and is, therefore, unable to see the present in the light of conditions which prevailed throughout the world before Christ’s ascension, can fail to appreciate the glories of the millennial age in which we are now living. The prophecy found in Psalm 72 is being fulfilled before our eyes.
Do not misunderstand our interpretation. We are not stating that the world is becoming better and better and that by and by nearly everyone will join the ranks of Christ’s army. Many will hear the gospel, but will not heed it. Moreover, God’s trumpets of judgment will not convert a world which is hardening itself in unbelief. The majority will always be on the side of the evil one. We most emphatically reject the dream of a man-made era of peace, prosperity, and universal righteousness on earth preceding the second coming of Christ. Just as definitely do we repudiate the related idea according to which the almighty ‘law of evolution’ will bring about an ever-upward trend in the course of civilization. We are not closing our eyes to the evils which surround us; nor are we ignorant of the fact that present-day humanism, masquerading under the guise of a new and better interpretation of Christianity, is in reality the rat that is gnawing at the roots of the tree of true religion. Nevertheless, although we are fully aware of all these symptoms of evil and harbingers of woe, the facts which we have set out above remain true, and no amount of argument can cancel them. The Church, indeed, exerts a tremendous influence for good upon almost the entire complex of human life. In that sense—not in every sense—the devil is bound.
We repeat, the devil is not bound in every sense. His influence is not completely destroyed. On the contrary, within the sphere in which Satan is permitted to exert his influence for evil he rages most furiously. A dog securely bound with a long and heavy chain can do great damage within the circle of his imprisonment. Outside that circle, however, the animal can do no damage and can hurt no-one. Thus also Revelation 20: 1–3 teaches us that Satan’s power is curbed and his influence curtailed with respect to one definite sphere of activity: ‘that he should deceive the nations no more’. The devil can do much, indeed, during this present period of one thousand years. But there is one thing which, during this period, he cannot do. With respect to this one thing he is definitely and securely bound. He cannot destroy the Church as a mighty missionary organization heralding the gospel to all the nations. He cannot do that until the thousand years are finished.
We have seen, therefore, that the ‘thousand years’ of Revelation 20 have a glorious meaning for God’s people on earth. Nevertheless, the glories of heaven during this period far transcend those which relate to the earth. The next few verses (4–6) describe the condition of the victorious saints in heaven, not on earth.
Of course, these two aspects of the millennium, namely, the earthly (verses 1–3) and the heavenly (verses 4–6), the binding of Satan and the reign of the saints, are most intimately related. It is in connection with the personal reign of our divine and human Mediator as a result of His atoning work (see Rev. 5) that Satan is bound so that his influence on earth is partly paralysed. It is in connection with this same personal reign of Jesus in and from heaven that the souls of the departed saints are reigning above (cf. Rev. 3: 21). This personal reign of Christ in and from heaven underlies all the visions of the Apocalypse. It is the key to the interpretation of the ‘thousand years’.
2. The reign of the saints (20: 4–6)
In order to arrive at a proper conception of these verses, we must again go back in our thoughts to the first century AD. Roman persecutions are raging. Martyrs are calmly laying their heads under the executioner’s sword. Paul had already done this; also James. Rather than say, ‘The emperor is Lord’, or drop incense on the altar of a pagan priest as a token of worshipping the emperor, believers confess their Christ even in the midst of the flames and while they are thrown before the wild beasts in the Roman amphitheatres. But Christ is not unmindful of His grievously afflicted disciples. He sustains them in order that they may remain faithful to the end. For that very reason He gives to His sorely-tried Church the vision of ‘the souls of them that had been beheaded for the testimony of Jesus’ (1: 2, 9; 6: 9). He describes these souls—together with those of all departed Christians who had confessed their Lord upon earth—as reigning with Jesus in heaven. He says, in effect, ‘Here below: a few years of suffering: there, in that better land above, they live and reign with Christ a thousand years!’ What a comfort! Certainly, the sufferings of this present time are not worthy to be compared with the glory which is revealed to the souls of believers reigning with their exalted Lord in heaven!
In connection with this ‘thousand year reign’ of verses 4–6 we shall answer three questions.
First, where does it take place? According to the passage which we are considering it takes place in three places.
(i) The thousand year reign occurs where the thrones are, for we read: ‘And I saw thrones and they sat upon them.’ Now, according to the entire book of Revelation, the throne of Christ and of His people is invariably in heaven (Rev. 1: 4; 3: 21; 4: 2 ff.; etc.).
(ii) The thousand year reign also occurs where the disembodied souls of the martyrs are, for we read: ‘And I saw the souls of them that had been beheaded for the testimony of Jesus.’ John sees souls, not bodies. He is thinking of souls without bodies, for we read: ‘of them that had been beheaded’. In this entire passage there is not a single word about a resurrection of bodies. The distinction between soul and body is even emphasized: ‘the souls of them that had been beheaded’. True, the term ‘souls’ at times means ‘people’ (e.g. Gn. 46: 27). But in that case you can substitute the term ‘people’ for ‘souls’. Here in Revelation 20 you cannot do so. The souls reign during this entire present dispensation until Christ’s second coming. Afterwards, it is no longer the souls that reign, for then body and soul are together again. Then the saints reign, not for a limited though lengthy period—a thousand years—but ‘for ever and ever’ (22: 5).
(iii) The thousand year reign also occurs where Jesus lives, for we read ‘And they lived and reigned with Christ....’ The question is, where, according to the Apocalypse, is the place from which the exalted Mediator rules the universe? Where does Jesus live? Clearly, it is in heaven. It is in heaven that the Lamb is represented as taking the scroll out of the hand of Him that sat on the throne (Rev. 5). Revelation 12 clearly states that Christ was ‘caught up to God and to his throne... Therefore, rejoice O heavens, and ye that dwell therein’.
We may safely say, therefore, that the thousand year reign takes place in heaven.
The next question that has to be answered is, what is its character? The nature of this reign may be summarized in four ways as follows.
(i) It is judging with Christ. The ransomed souls in heaven praise Christ for His righteous judgments. They constantly sing: ‘True and righteous are his judgments.’ These souls in glory are constantly pictured as taking part in all the activities of the Master: they sit down with Him in His throne (3: 21); they stand with Him on Mount Zion (cf. 14: 1); they sing before His throne (cf. 14: 3; 15: 3); they shall see His face (cf. Rev. 22: 4; etc.).
(ii) It is living with Christ: ‘they did live and did reign’ (see Rev. 7: 9 ff.). In heaven these souls respond in a perfect manner to a perfect environment. And what is life but that?
(iii) It is a sharing of royal glory with Christ. These souls celebrate the Lamb’s, and thus their own, victory. With Him they reign. All their prayers are answered; all their wishes are constantly fulfilled.
(iv) It is ‘the first resurrection’. The first resurrection is the translation of the soul from this sinful earth to God’s holy heaven. It is followed at Christ’s second coming by the second resurrection when the body, too, will be glorified.
Our final question is, who participates in this reign? The answer is simple and easy. First of all, all the souls of the martyrs, ‘those who had been beheaded for the testimony of Jesus’. Secondly, all other believers who died in their faith, ‘such as worshipped not the beast’, etc. The rest of the dead, that is, all other men who died, the unbelieving dead, lived not until the thousand years are finished. When that period is finished, then there is a change. Then they enter ‘the second death’. In other words, they receive everlasting punishment: not only as for the soul but now also for the body. The change is not for better but for the worse. On the other hand, those who have part in the first resurrection are blessed and holy. Over them the second death has no power. Not only shall they reign with Christ, but they shall also worship God in Christ as priests throughout the thousand years (Rev. 1: 6; 5: 10).
3. The final conflict (20: 7–10)
When the thousand years are finished, Satan is released from his prison. Then it becomes very clear that the final and most terrible persecution, by means of which antichristian forces are going to oppress the Church, is instigated, in a most direct manner, by Satan himself. The devil musters Gog and Magog for a final attack upon ‘the camp of the saints, the beloved city’. The expression ‘Gog and Magog’ is borrowed from the book of Ezekiel,[4] where the term undoubtedly indicates the power of the Seleucids especially as it was revealed in the days of Antiochus Epiphanes, the bitter enemy of the Jews. The centre of his kingdom was located in Northern Syria. Seleucus established his residence there in the city of Antioch on the Orontes. To the east his territory extended beyond the Tigris. To the north the domain over which the Seleucids ruled included Meshech and Tubal, districts in Asia Minor.[5] Accordingly, Gog was the prince of Magog, that is, Syria. Therefore the oppression of God’s people by ‘Gog and Magog’, refers, in Ezekiel, to the terrible persecution under Antiochus Epiphanes, ruler of Syria.
The book of Revelation uses this period of affliction and woe as a symbol of the final attack of Satan and his hordes upon the Church. Observe the resemblance.
First, remember that the attack of Gog and Magog (Syria under Antiochus Epiphanes) was the last great oppression which the people of God had to endure in the old dispensation. It is therefore an appropriate symbol for the final attack of antichristian forces upon the Church during the new dispensation.
Secondly, bear in mind that these armies of Gog and Magog were very numerous. So they could adequately symbolize world-wide opposition to the Church in the days just preceding Christ’s second coming.
Thirdly, reflect on the fact that the tribulation under Antiochus Epiphanes, though very severe, was also of very brief duration. Hence, it was well adapted to foreshadow the brief final tribulation which will occur at the close of our present dispensation (cf. Mk. 13: 20; Rev. 11: 11).
Finally, remember that the defeat of the armies of Syria—that is, of Gog and Magog—was most unexpected and most complete. It was clearly the work of God. Also for that reason the onslaught of Gog and Magog against Israel could serve as an excellent symbol of the final struggle of the godless world against the Church.
In the passage which we are studying ‘Gog and Magog’ are identified with ‘the nations which are in the four corners of the earth’. This expression, however, does not mean the most distant nations. The term ‘the four corners of the earth’ simply means ‘the whole world’. The entire wicked world is going to persecute the Church. The opposition will be world-wide. There is not the least ground, therefore, for regarding our passage as referring to a final attack by certain ‘peripheral’ nations—for example, China, Japan, and India—upon the nations of western Europe and America. The New Testament simply does not contain any predictions which apply to certain specific present-day nations or states, to these and to these only. It describes the struggle between the Church and the world. It says nothing that refers exclusively or even specifically to China, Japan, the Netherlands, or Louisiana! The conflict here described is not that between ‘civilized’ and ‘uncivilized’ nations. It is simply the last attack of the forces of antichrist against the Church. Our interpretation is also supported by the expression ‘They went up over the breadth of the earth’ (cf. Hab. 1: 6; Is. 8: 8; Gn. 13: 17; Jb. 38: 18).
The meaning, then, is this: the era during which the Church as a mighty missionary organization shall be able to spread the gospel everywhere is not going to last for ever; not even until the moment of Christ’s second coming. Observe what is happening in certain countries even today. Are certain regions of this earth already entering Satan’s little season?[6]
In other words, we have here in Revelation 20: 7–10 a description of the same battle—not ‘war’—which was described in Revelation 16: 12 ff. and in Revelation 19: 19. In all three cases we read in the original, the battle. Thus 16: 14: ‘to gather them together for the battle of the great day of God, the Almighty’. Again, Revelation 19: 19: ‘gathered together to make the battle against him....’ Similarly, here in 20: 8: ‘to gather them together to the battle’. In other words, these are not three different battles. We have here one and the same battle. It is the battle of Har-Magedon in all three cases. It is the final attack of antichristian forces upon the Church. The ‘new’ thing which Revelation 20 reveals is what happens to Satan as a result of this battle.
This final onslaught is directed against ‘the beloved city’, also called ‘the camp of the saints’. Thus the Church of God is described here under the double symbolism of a city and a camp.
‘And fire came down out of heaven and devoured them.’ Notice the sudden character of this judgment upon Gog and Magog. It is as sudden and unexpected as the lightning which strikes from heaven (cf. 2 Thes. 2: 8). Thus, suddenly, will Christ appear and discomfit His enemies! This is His one and only coming in judgment. Satan had deceived the wicked world. He had deceived the wicked into thinking that a real and absolute victory over the Church was possible and that God could be defeated! So the devil, that deceiver, is cast into the lake of fire and brimstone—indicating hell as a place of suffering for both body and soul after the judgment day—where the beast and the false prophet are also. The sense is not that the beast and the false prophet were actually cast into hell before Satan was; but that the punishment of the beast and the false prophet has already been described (Rev. 19: 20). They all go down together, Satan, the beast and the false prophet. This must be true, for the beast is Satan’s persecuting power, and the false prophet is Satan’s antichristian religion. Wherever Satan is, there are also the other two. In this lake of fire and brimstone all three are tormented for ever and ever (Mt. 25: 46).
4. The great white throne (20: 11–15)
Christ’s coming in judgment is vividly described. John sees a great white throne. Upon it is seated the Christ (Mt. 25: 31; Rev. 14: 14). From His face the earth and the heaven flee away. Not the destruction or annihilation but the renovation of the universe is indicated here. It will be a dissolution of the elements with great heat (2 Pet. 3: 10); a regeneration (Mt. 19: 28); a restoration of all things (Acts 3: 21); and a deliverance from the bondage of corruption (Rom. 8: 21). No longer will this universe be subject to ‘vanity’.[7] John sees the dead, the great and the small, standing before the throne.[8] All individuals who have ever lived on earth are seen before the throne. The books are opened and the records of the life of every person consulted (Dn. 7: 10). Also the book of life, containing the names of all believers is opened (Rev. 3: 5; 13: 8). The dead are judged in accordance with their works (Mt. 25: 31 ff.; Rom. 14: 10; 2 Cor. 5: 10). The sea gives up its dead; so do Death and Hades.[9] Here is the one, general resurrection of all the dead. The entire Bible teaches but one, general resurrection (read Jn. 5: 28 f.). This one and only and general resurrection takes place at the last day (Jn. 6: 39 f., 44, 54). Nowhere in the entire Bible do we read of a resurrection of the bodies of believers, followed, after a thousand years, by a resurrection of the bodies of the unbelievers. All arise at the same time. Death, the separation of soul and body, and Hades, the state of separation, now cease. Neither in the new heaven nor upon the new earth nor even in hell will there ever be a separation between body and soul after Christ’s second coming for judgment. Therefore, symbolically speaking, Death and Hades—now personified—are hurled into the lake of fire. And anyone whose name was not found written in the book of life was also flung into the fiery lake.
II. GOD’S FINAL TRIUMPH
We have reached the final and most beautiful theme. There is a beautiful connection between the first book of the Bible and the last. Scripture resembles a flower. We find the seed in Genesis, the growing plant in the books which follow, the fully developed and beautiful flower in the Apocalypse. Observe the following comparison.
Genesis tells us that God created heaven and earth. Revelation describes the new heaven and earth (21: 1). In Genesis the luminaries are called into being: sun, moon and stars. In Revelation we read: ‘And the city has no need of the sun, nor of the moon, to shine in it; for the glory of God lightened it, and its lamp is the Lamb’ (21: 23). Genesis describes a paradise which was lost. Revelation pictures a paradise restored (Rev. 2: 7; 22: 2). Genesis describes the cunning and power of the devil. The Apocalypse tells us that the devil was bound and hurled into the lake of fire and brimstone. Genesis pictures that awful scene of man fleeing away from God and hiding himself from the presence of the Almighty. Revelation shows us the most wonderful and intimate communion between God and redeemed man: ‘Behold, the tabernacle of God is with men, and he shall tabernacle with them’ (21: 3).
Finally, whereas Genesis shows us the tree of life, with an angel to keep the way to the tree of life, ‘lest man put forth his hand and take of its fruit’, the Apocalypse restores to man his right to have access to it: ‘that they may have the right to come to the tree of life’ (22: 14).
So, again, we ask what is the theme of this book? It is this: Not the devil but Christ is victorious; God’s plan, though for a while seemingly defeated, is in the end seen to triumph completely. We are conquerors. No; more than conquerors, for not only are we delivered from the greatest curse, indeed from every curse, but we obtain the most glorious blessing besides (Rev. 21: 3).
But what is depicted in Revelation 21: 1–22: 5? The ideal Church as it now is?[10] Or the universe and the Church of the future?[11] Neither of these answers seems complete. We have in this section a description of that which is ideal. Whatever is the result of God’s redeeming grace, in the present or in the future, is included here. This redeeming grace and transforming power of God must not be viewed as pertaining only to the future. No, here and now in this present era, it is already working in the hearts of God’s children. Consequently, what we find here in Revelation 21: 1–22: 5 is a description of the redeemed universe of the future as foreshadowed by the redeemed Church of the present. Let us prove our point.
Consider Revelation 21: 3: ‘Behold the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, and be their God.’
The fact that these words refer to the new heaven and earth, to fully redeemed humanity as it shall exist after the judgment day, is as plain as daylight. The context is very clear. The first heaven and earth have passed away (21: 1). The judgment has taken place (20: 11 ff.). But does this passage refer only to the future? Anyone who is at home with the Bible will be able to answer the question. He will immediately recognize the passage which we have quoted (cf. Is. 65: 17; 66: 22). Reflect on the last phrase of Revelation 21: 3, ‘and be their God’. Is not that the ancient covenant-promise which is found throughout Scripture? Look up Genesis 17: 7, 8; Exodus 20: 2; Deuteronomy 5: 2 f., 6; Jeremiah 24: 7; 30: 22; 31: 33; Ezekiel 11: 20; Zechariah 13: 9; Matthew 13: 17; Romans 4: 22; 2 Corinthians 6: 16. Now the fulfilment or realization of this glorious promise, as the parallel passages indicate, is clearly a matter not only of the future but also, at least in principle, of the present. God dwells even now in His Church through the Spirit. That divine indwelling will be perfected in the new heaven and earth after the judgment day.
The same is true with respect to several symbols that occur in this section. If anyone will take the trouble to look up the parallel passages in which they are rooted, he will immediately observe that the truths indicated and the promises made affect the entire span of time during which the Church has existed on earth. They belong, in a special sense, to this entire dispensation. New Jerusalem is constantly the opponent of Babylon. The bride should always be contrasted with the harlot. Yet the final and most complete reality is not attained until after the judgment day.
1. The new heaven and the new earth (21: 1–8)
The first heaven and the first earth have passed away. In our imagination let us try to see this new universe. The very foundations of the earth have been subjected to the purifying fire. Every stain of sin, every scar of wrong, every trace of death, has been removed. Out of the great conflagration a new universe has been born. The word used in the original implies that it was a ‘new’ but not an ‘other’ world.[12] It is the same heaven and earth, but gloriously rejuvenated, with no weeds, thorns or thistles, and so on. Nature comes into its own; all of its potentialities, dormant so long, are now fully realized. The ‘old’ order has vanished. The universe in which the dragon, the beast, the false prophet, and the harlot were carrying out their programme of iniquity has vanished. The sea, as we now know it, is no more. At present the sea is the emblem of unrest and conflict. The roaring, raging, agitated, tempest-tossed waters, the waves perpetually engaged in combat with one another, symbolize the nations of the world in their conflict and unrest (13: 1; 17: 15). It is the sea out of which the beast rises. But in the renewed universe—the new heaven and earth—all will be peace. The heaven and the earth and the sea as they now are shall vanish. The universe is going to be gloriously rejuvenated and transformed. ‘And the city, the holy one, new Jerusalem, I saw coming down out of the heaven from God, having been made ready as a bride adorned for her husband.’
This Jerusalem is called ‘new’ in contradistinction to the earthly, Palestinian Jerusalem. It is called ‘holy’ because it is separate from sin and thoroughly consecrated to God. This new and holy Jerusalem is very clearly the Church of the Lord Jesus Christ, as is also plainly evident from the fact that it is here and elsewhere called the bride, the wife of the Lamb (Is. 54: 5; Eph. 5: 32; etc.). Even in the Old Testament the Church is represented under the symbolism of a city (Is. 26: 1; Ps. 48; etc.). A city calls to our mind the concepts of permanent residence, a great number of inhabitants, safety and security, fellowship and beauty. With respect to all of these characteristics the Church—in principle even today, in perfection by and by—is like a city. We read that John saw this Holy City coming down out of heaven from God. This, too, is true with respect to both the ideal Church of the present and the Church of the future. It is always born from above. It is always the result of the transforming work of the Holy Spirit (3: 12; 21: 9 ff.; cf. Gal. 4: 26; Heb. 11: 10, 16; 12: 22). The words ‘made ready as a bride adorned for her husband’ find their commentary in Revelation 19: 7.[13]
John hears a great voice out of the throne, saying:
‘Behold, the tabernacle of God is with men,
And he shall tabernacle with them.
And they themselves his people shall be,
And he himself, God, with them shall be.
And he shall wipe away every tear out of their eyes;
And the death shall be no more;
Neither mourning, nor crying, nor pain, any more;
The old order has passed away.’
Thus, beautifully, the everlasting marriage-feast of the Lamb, Christ, and of His bride, the Church, is pictured to us.[14] It is the climax of that entire process whereby God comes to His people. So close is this eternal communion between God and His elect that He, as it were, dwells with them in one tent—His tent, the glory of His attributes (Rev. 7: 15). The Lamb is their shepherd (7: 17). God wipes every tear out of their eyes (7: 17). They are constantly worshipping Him in His sanctuary (7: 15). They sit with Him on His throne: and He sups with them (3: 20 f.; cf. also Jn. 17: 23; 2 Cor. 6: 18). Thus, in striking symbols, the eternal fellowship between God and His people is set forth. Negatively speaking, death shall be no more (Rev. 20: 14; 1 Cor. 15: 26); neither mourning; nor crying (Is. 25: 8; 35: 10; 51: 11) nor pain (cf. also Rev. 7: 16). The order of the ‘first things’ has passed away (2 Cor. 5: 17; Heb. 12: 27).
The apostle now hears the voice of the One sitting upon the throne, that is, God in Christ (Rev. 4: 2; 22: 1) saying, ‘Behold, new am I making all things.’ Only God can make new. People may vainly imagine that by means of better education, a better environment, better legislation, and a more equitable distribution of wealth they are going to usher in a new era, a golden age, the Utopia of man’s ardent desire. Their dream remains a dream! Neither economic nor disarmament conferences, neither better schools nor share-the-wealth programmes are going to bring about a really golden age, a new heaven and earth or a new order. It is only God who through His Spirit makes all things new.[15] He alone can restore and renew man and the universe. He does it now, though in a very restricted sense. He is going to do it by and by when Christ returns.
We can hardly imagine that the effects of sin can ever be removed. Yet they are going to be taken away so that all things shall actually be made ‘new’. To strengthen us in our faith that He who promised will really do it, we read, ‘Behold!’—an imperative indicating to John that he must take to heart what he has heard, and write it down for the comfort of others, for ‘these words are faithful and genuine’ (cf. Rev. 19: 9; 22: 6). So certain is the fulfilment of this promise that the voice speaks as if it were already fulfilled (cf. Rev. 16: 17). In fact, as far as John’s vision is concerned, these transformations had actually taken place. He sees the new heaven and the new earth.[16] The ‘water of life’ which is given freely refers to eternal life, which is salvation full and free. It is the realization of all these promises (Ps. 36: 8; Joel 3: 18; Zc. 14: 8; Jn. 4: 10; Rev. 7: 17; 22: 17). Remember that this ‘water’ is given now to the ‘thirsty’ one, and in eternity, in the new heaven and earth, it will be poured fresh and full into every living being. This water always proceeds from God, who is the Fountain. The conqueror shall receive these things. In him the covenant promise, ‘I will be his God, and he shall be my son’, attains realization.
In principle, that promise, which, as we have shown, runs through Scripture from beginning to end like a golden thread, is realized even in this life; in perfection it is fulfilled in the next, especially in the new heaven and earth. It is the great promise, for it includes all other promises.[17] Observe the terrible contrast in verse 8; those who show the characteristics of ‘the harlot’ are cast into the lake of fire and brimstone and endure the second death.
2. The new Jerusalem (21: 9–22: 5)
But over the ruins of the harlot-city of verse 8 there appears the splendid vision of the bride-city, the city of God, Holy Jerusalem coming down out of heaven from God. It is the ideal Church of the future foreshadowed by the ideal Church of the present.
One of the seven angels who had the seven bowls comes and converses with John (cf. Rev. 17: 1). ‘Come hither, I will show thee the bride, the wife of the Lamb.’[18] Then the angel carries John away, not literally, but ‘in the Spirit’ (cf. Rev. 1: 10; 17: 3) to a mountain great and high (cf. Ezk. 40: 1, 2). Only when we stand on the high mountain of faith are we able to see the Church as it exists ideally. The apostle now beholds a scene of transcendent beauty and splendour. He sees a city. The angel had promised to show him the bride. So the city is the bride; the two are identical. Both indicate the Church of God.
The description of the city, as found in Revelation 21: 9–22: 5, may be summarized as follows.
a. This is a city, the Holy City, Jerusalem (21: 10, 16, 18). As such it is the community of men who have fellowship with God. Nothing in the entire universe is as glorious as this fellowship with God, so that He tabernacles with us and we are His own. Moreover, as the symbol of the Holy City so clearly indicates, this communion is holy and lasting and it is enjoyed by a countless multitude. Thus, the transcendent splendour of the ideal Church is symbolized. Observe, moreover, that the entire conception is eschatological: the Church of the future is described here, and also the Church of the present, mainly as a shadow of what is to come. The city here described belongs to the realm of heaven: the city is constantly coming down out of heaven. It is the work of God’s sovereign grace. It belongs to the future and has a constant future reference. It ‘sojourns on earth’. It is ‘the community of men who live according to God and have been predestined to reign with God eternally’.[19] Jerusalem is holy and new. Babylon is ‘great’ and ‘old’.[20]
This city, moreover, is pure gold, similar to pure glass (cf. Rev. 4: 6; 15: 2). This symbolizes the pure, holy, gracious and radiant character of the fellowship between God and His people. In principle, we enjoy it here and now; in perfection we shall enjoy it by and by.
Finally, this city is a perfect cube—twelve thousand furlongs in every direction.
See the beauty of the symbol first of all. Here is a city extending fourteen hundred miles in each of its three dimensions—also fourteen hundred miles upward, and all of pure, transparent, smooth, shining gold. But what does it mean?
Twelve thousand is the product of three (for the Trinity) times four (for the universe) times ten times ten times ten (for reduplicated, ultimate completeness and perfection). Therefore this number expresses the complete and perfect result of the saving power of the triune God operating in the universe. That complete and perfect result is the Church of God enjoying fellowship with God in the new universe. That communion will be ‘complete and perfect’ in every direction. We enjoy a foretaste of it here and now. It was foreshadowed, moreover, by the Holy of holies in the Tabernacle and in the Temple of Solomon. That, too, was a perfect cube. Here the high priest entered into fellowship with God. But in the Holy City all believers are priests as well as kings. They all enjoy this fellowship.
b. This Holy City is the Bride, the wife of the Lamb (21: 9). The symbol is fully explained in Revelation 19: 7.[21] The fact that this fellowship between God and His children is both a most intimate and abiding love-relationship, and that it is the most gloriously beautiful thing in the universe, is symbolized by this figure (cf. Ps. 45).
c. The Holy City has a luminary, even the glory of God in the Lamb (21: 11, 23; 22: 5). The luminary or light-bearer[22] is the glory of the One sitting upon the throne (cf. Rev. 4: 3). The brilliance of a diamond[23] is but a faint adumbration of the glory of God’s attributes as revealed in the Church of the Lord Jesus Christ. Certainly, the lamp of the Church is the Lamb (cf. Jn. 1: 5; 8: 12). The lamp is the Lamb because He imparts to us the true and saving knowledge of God, abiding spiritual joy, and righteousness of state with a corresponding holiness of condition. Christ, the true Light, drives away the darkness of ignorance, misery, guilt, and moral pollution. In and through Him and His work the glory of God becomes manifest in the Church. Therefore, the Holy City needs neither natural nor artificial light, neither sunlight nor lamplight (cf. Is. 60: 1, 3, 5, 19, 20; Zc. 14: 7). There shall be no more night. All this is true in principle now but will be seen in perfection in the new universe of the future.
d. There is no sanctuary in this city, for the Lord God, the Almighty, and the Lamb are its sanctuary (21: 22). No longer need the inhabitants go to the Tabernacle or the Temple, somewhere in the camp or in the city, in order to have fellowship with God. The radiance of God’s majesty and glory, in all its fullness, fills the entire city. It is not limited to any particular place in the city. It manifests itself everywhere. No sanctuary is needed, for the fellowship of believers with their God is direct and immediate. God tabernacles with His people; they are constantly in His immediate and loving and abiding presence (cf. Rev. 7: 15; 21: 3; Zc. 2: 5). The prophecy of Jeremiah 3: 16 (cf. Je. 31: 33 ff.) which attains its anticipatory fulfilment in the new dispensation in which we are now living (cf. Jn. 4: 23 f.; Heb. 8: 8 ff.), becomes fully realized in the new universe.
e. New Jerusalem has a wall, great and high (21: 12, 17, 18). A city has a wall for protection, for safety and for security. Here the meaning of the symbol is this: the Church remains secure in its possession of communion with God. The wall is great and high (cf. Zc. 2: 5). Moreover, to emphasize that it is a symbolical, not a literal, wall that is meant, we read that it measured 144 cubits (in height or thickness?). It is the wall of the Church of both old and new dispensations.[24] John 10: 28 furnishes a beautiful explanation of the symbol: ‘no-one shall snatch them out of my hand’. The symbol applies now; it applies in an even more glorious sense to the security of God’s people in the new universe. What is more glorious than this feeling of absolute safety?
f. The wall has twelve foundations (21: 14, 19, 20). On these twelve foundations appear the names of the twelve apostles. The meaning is easy to grasp. It was through the witness-bearing of the twelve apostles that men were and, by means of the writings of the apostles, are brought into the blessed condition of fellowship with God. (Eph. 2: 20; 1 Cor. 3: 9.) Of this foundation Christ Jesus is the chief corner-stone. The apostles are apostles ‘of the Lamb’. They proclaim Him. By means of the preaching of the apostles the variety of the splendour and brilliance of all God’s attributes shines forth. That is, in all probability, the meaning of the precious stones which adorn the twelve foundations (cf. Is. 54: 11). The manifold wisdom of God is revealed in the Church through the preaching of the Word whenever that Word is applied to the heart by the Holy Spirit (cf. Eph. 3: 10).
g. The city has twelve gates (21: 12, 13, 21, 25, 27; 22: 14, 15; cf. Ezk. 43: 1; 48: 31–34; Rev. 22: 14). In other words, there is—from the standpoint of the new heaven and earth we should say there has been—abundant opportunity to enter into this glorious and wonderful fellowship with God. Open gates symbolize opportunities to enter. We enter into this glorious communion by means of God-given faith in God’s promises. Every gate is a pearl. If we remember that a twenty-grain pearl is not quite as large as an ordinary marble, then these pearls which John saw in the vision must have been amazing both for size and beauty, and the child of God who, by means of faith in the promises, has entered into the city says, ‘Indeed every gate is a pearl.’ On the gates are written the names of the twelve tribes of Israel, for the city is the dwelling-place of the true Israel, the redeemed Church (cf. Rev. 7: 14). There are three gates for each direction (cf. Gn. 28: 14; Is. 54: 3); the Church is gathered out of all the nations. At the gates are twelve angels. Therefore those who have the characteristics of the harlot[25] and her allies cannot enter. These unclean and abominable persons shall not enter the city. They remain outside. Only those whose names are written in the Lamb’s book of life can enter (cf. Rev. 3: 5). But let no-one despair, for the gates are never shut. Shut gates symbolize not only darkness, night and danger but also lack of opportunity to enter. Now, throughout this entire age there is (and again from the standpoint of the new heaven and earth we should say there has been) abundant opportunity to enter by faith into the blessed fellowship with God.
h. The city has avenues of pure gold, transparent as glass (21: 21). Every gate is the door to an avenue, and the city is full of beautiful avenues, avenues of pure gold, for they symbolize a glorious truth. These avenues indicate that there is abundant opportunity for communication with the throne. There is ease of access to the rivers of life and to the trees of life.
i. The city has rivers of waters of life, bright as crystal, flowing from the throne of God and the Lamb (22: 1). Along the side of each avenue runs a river. The avenue and the river are separated only by a park (see section j. below). This river is the river of life for it symbolizes eternal life, salvation full and free, the gift of God’s sovereign grace. And what is life but fellowship with God? (Cf. Jn. 17: 3; see also Ezk. 47: 1 ff.; Jn. 4: 10; 7: 38 and our explanation of Rev. 7: 17; 21: 6.) Observe that this river proceeds ‘out of’ the throne of God and of the Lamb. It does not flow ‘by’ the throne of God, as a beautiful popular hymn has it. Let us change the ‘by’ into ‘from’ and sing the hymn! This is not a point of minor importance, for the point of the symbolism hinges on this very question. When we say that the river of grace and life proceeds ‘out of’ or ‘from’ the throne of God and the Lamb, we emphasize the fact that our salvation was brought about by the sovereign will of God and was merited for us by the redemptive blood of Christ. To Him be all the glory. Observe the abundance and the holy character of this life: the river is full of water, and the water is crystal clear. Sin shall not mar our fellowship with God. This symbol, too, applies in principle here and now but in perfection there and then.
j. Between the river and the avenue there is a paradise, a park or garden, full of trees of life (22: 1–3a). We translate this passage as follows: ‘Between its avenue on this side and its river on that side was the tree of life bearing fruit twelve times, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. And there shall be nothing accursed any more.’
First, let us take in the picture. The term ‘tree of life’ is collective, just like ‘avenue’ and ‘river’. The idea is not that there is just one single tree. No, there is an entire park: whole rows of trees alongside the river, between the river and the avenue. This is true with respect to all the avenues of the city. The city is full of parks (cf. Rev. 2: 7). Appreciate, therefore, this wonderful truth: the city is full of rivers of life. It is also full of parks containing trees of life. These trees, moreover, are full of fruit. They bear fruit very regularly every month. Even the leaves of these trees are for healing. Taken together, all these items symbolize the superabundant character of our salvation, an absolutely full measure of most blessed and ever-abiding communion with God for all the inhabitants of the Holy City.
Surely, it is a very striking fact that according to this symbolism the park or garden is in the city. Reflect on this for a moment: the garden of abundance right in the heart of the city. The city, as has been indicated, symbolizes among other things, multitudes of people. Especially is this true with respect to New Jerusalem which extends for a distance of twelve thousand furlongs in every direction. The city, then, symbolizes a great crowd; it suggests many needs and desires and a great ‘demand’. But where is the ‘supply’ going to come from? The garden symbolizes supply in abundance. But man has been driven out of the garden. Ever since that day the city, as it were, has been crying for the garden and the garden for the city. Finally, here in the New Jerusalem, the garden is inside the city. There is an abundance of eternal life and salvation for all the citizens. Return to Revelation 18: 22[26] and notice the contrast. Throughout this entire present age the leaves of the tree are—by and by we shall say ‘have been’—for the healing of the nations. Eternal life heals the scars of sin and misery. The term ‘tree’ of life is really ‘wood’ of life. It is the term used to indicate the cross of Christ (Acts 5: 30; 10: 39; etc.). (Cf. Gal. 3: 13: ‘Cursed is every one who hangs on a tree (wood).’) By means of the cross Christ merited eternal life for us, and in the New Jerusalem that tree of the cross is not accursed (cf. also Ezk. 47: 12; Rev. 2: 7). There is nothing accursed.
k. In this city is the throne of God and the Lamb (22: 3, 4). In the Church of God His majesty and sovereignty is revealed. The ‘throne’ symbolizes sovereignty. Because of this the river proceeds out of the throne (see section i. above). Of course, that sovereignty of God is everywhere revealed, both inside and outside the city. But in the city it manifests itself as a sovereignty of love not of wrath. For the citizens joyfully obey God’s will. His will is their desire. They see His face: they enjoy His favour (cf. Ps. 17: 15; 42: 2; Mt. 5: 8). They worship Him (cf. Rev. 7: 15). His name is on their foreheads,[27] for He openly acknowledges them as His very own, and they joyfully confess Him as their Lord. Thus, they reign for ever and ever in the new universe. All these symbols apply, in principle, to this present age; and in perfection to the new universe.
l. Who are the inhabitants of this city? (21: 7, 12, 24, 27; 22: 3, 14). The citizens are the conquerors; the true Israel; the elect from every nation (cf. Rev. 7: 9), including even kings; those whose names are written in the Lamb’s book of life (cf. Rev. 3: 5); those who worship Him; the sealed multitude (cf. Rev. 14: 1).
3. Conclusion (22: 6–21)
In these closing words there is little that requires special comment. For an explanation of the various symbols mentioned in this closing paragraph we refer the reader to all the preceding pages of this book.
First, the angel who showed John these visions attests the genuine character of the Apocalypse (cf. Rev. 1: 1; 19: 9; 21: 5). The book is, indeed, of divine origin. The God of the spirits of the prophets is the Author; the spirits of the prophets are under His constant guidance and control. For the expression ‘the things which must shortly come to pass’ see Revelation 1: 1; 4: 1.[28] The angel quotes Christ’s own words: ‘Behold, I come quickly’ (see Rev. 1: 3, 7).
Now John bears witness: ‘And I, John, the one hearing and seeing these things’. Again the apostle is about to worship the angel, with the same result as in Revelation 19: 10.[29]
Continuing, the angel tells John not to seal up the words of the prophecy of this book; for the time is at hand. The prophecies begin to be fulfilled at once (see Rev. 1: 1). There follows a very serious warning. If we bear in mind that our English word ‘let’ may mean either one of two things, we shall have no difficulty in explaining verse 11. First of all, there is a ‘let’ of positive exhortation, for example, ‘Let the wicked forsake his way’. Here the wicked is urged to forsake his evil way. This ‘let’ always comes first. But, suppose that in spite of all earnest pleadings, admonitions, invitations, and judgments, the wicked refuses to obey and to accept the water of life freely. What then? Then there is another ‘let’. It is not the ‘let’ of positive exhortation, but the ‘let’ of withdrawal. God says, as it were ‘let him be’.[30] It is this second ‘let’ that is meant here in verse 11. For the wicked it is a terrible ‘let’. We can, therefore, paraphrase the verse as follows: ‘Do not hinder the man who, in spite of all pleadings, admonitions, exhortations, etc., has completely hardened himself in his wickedness: do not hinder him from continuing in his unrighteousness, neither hinder the filthy one from continuing in his filth. Similarly, do not hinder the righteous and holy person from continuing in the way of sanctification.’ In this case, of course, the ‘let’ may even be taken in the sense of positive exhortation. The original actually allows the two-fold interpretation of ‘let’ which we have indicated (cf. Mt. 13: 20).
The angel again quotes Jesus: ‘Behold, I come quickly; and my reward is with me.’ This, in reality, is a tender admonition. It amounts to saying ‘Do not become hardened in unbelief, but repent, for at my coming I will immediately reward all men.’ Everyone then receives in accordance with his works (see Rev. 14: 14 ff.; 20: 11 ff.).[31] The promises and also the threats of Christ have eternal significance, for He is the Alpha and the Omega. That is the connection between verses 12 and 13.
We reach the seventh and final beatitude. Some translations have: ‘Blessed are they that keep the commandments.’ But the best reading is: ‘Blessed are those washing their robes.’ Every person carries about with him a robe. He is always weaving it, for his every thought, word, and deed enters into it. That robe is splashed, dirty and altogether filthy (cf. Zc. 3: 3). In the entire world, moreover, there is no power that can clean it.
As far as this robe is concerned, all earthly detergents are useless. They are of no avail. Read Jeremiah 2: 22, a very striking and beautiful passage. That robe is your character. God, however, has provided a remedy. It is He who says: ‘Blessed are those washing their robes.’ To wash your robe means to have recourse to the cleansing fountain of the blood of Jesus Christ. That blood not only removes all guilt, but also has merited for us the purifying and sanctifying Spirit and we must have recourse to it constantly.[32] The one who washes his robe in the cleansing fountain receives, by God’s sovereign grace, the right to come to the tree of life (cf. 2: 7; 22: 2), and may enter by means of the gates into the city. Outside the city are all those who have the characteristics of the harlot (cf. Rev. 17: 2, 4; etc.).
In this final section of the book there are three witnesses. The angel is the first witness and John is the second. The third witness is Jesus Himself who attests the genuine character of the book and its divine origin. ‘I, Jesus, sent my angel to testify to you these things for the churches’ (see Rev. 1: 1). The Apocalypse is intended for all the churches throughout all the centuries. Not John but Jesus Christ Himself is the Author of this book. He is the exalted One, being both the root of David, so that David owes his origin, fame and position to him, and the offspring of David[33] (cf. Ps. 110: 1; Mt. 22: 42–45; Is. 11: 1; 53: 2; etc.). He is the divine and human Saviour. This glorious, exalted Saviour is the Author of the book of Revelation. He is the bright star, the morning star.[34] This star is the symbol of royalty (cf. Nu. 24: 17).
Christ has promised to come quickly (cf. Rev. 22: 7, 12) and the bride, that is, the Church, responds by saying, ‘Be coming.’ It is an ardent prayer to which the bride is moved by the Holy Spirit. Spirit and bride always work together (cf. Rom. 8: 16). They are constantly saying, ‘Be coming.’ This, be it noted, is a present imperative. It refers not only to the actual event, namely, the final coming of our Lord, but also the whole course of history that still precedes that event. It means, ‘Carry out thy plan in history with a view to thy coming.’ That divine plan includes the principles of moral government revealed under the symbolism of lampstands, seals, trumpets, conflict with the dragon and his allies, bowls of wrath, the wedding of the Lamb, etc. In and through all these means and agencies cause Thy purpose to be realized and speed Thy coming! Whoever hears this prophecy when it is read in the Church—and whoever reads it—let him add his individual voice to the grand chorus of voices; let him say, ‘Be coming.’ Here let the reader pause for a moment. Let there be a moment of silence similar to that which precedes that glorious, final ‘Hallelujah’ in the Hallelujah Chorus of Handel’s Messiah.
Then listen to the voice from the throne. It is the pleading voice of the Master, His tender, final invitation:
‘And he that is athirst, let him come: he that will, let him take the water of life freely.’
The emphasis is on the word freely. Glorious sovereign grace! This is the love of God, so touching and tender, which is addressed here to all those who have been made conscious of the need of living water. Let them not hesitate. Let them come. Let them take. It costs them nothing. He paid the price. So let them come, take and drink.
Because this book of Revelation is so transcendently glorious, so divine, for God Himself is the Author, let no-one who hears or reads this book add or subtract a word. Let him not call this writing spurious. Let him not say that its meaningful passages are interpolations. Let him not deny its divinely inspired character. Let him not say that it is hardly worth studying. Let him not ridicule this book, filled with invitations and promises. If he refuses to heed this warning, the plagues written in this book shall be added to him. God shall take away his part from the tree of life and the Holy City.
Christ answers the ardent prayer of the Church for His coming by saying: ‘Yea, I am coming quickly.’ Let us, therefore, heed His warnings. John’s heart is filled with rapture. His soul is consumed with longing. His eye attempts to pierce the clouds. In an ecstasy of love, he exclaims, ‘Amen, come, Lord Jesus.’