Chapter III THE UNITY OF THE BOOK
THE UNITY OF THE BOOK
HAVING given our analysis of the book of Revelation, we now proceed to answer those authors who claim that this book is a hotch-potch of baseless phantasies; that, indeed, the Apocalypse is not even one single book, but a compilation of several fragments of other books.[1]
These views are utterly unacceptable. Far from being a hotch-potch, this book reveals a most organic, systematic arrangement. The two main divisions complement one another. They belong together. The seven sections reveal a most glorious unity. There is an easy transition from one vision to the next. To see this is to understand the book. Not to see it is to miss its deepest meaning.
Keeping our Bibles open before us, let us make another survey of Revelation. This time we do not ask the question, how does the book divide itself? That has already been answered We now ask, what is the meaning of the book, taken as a whole? How are its parts related to each other?
I. CHRIST IN THE MIDST OF HIS CHURCH
With that question in mind let us turn once more to the very first section (chapters 1–3). First, the vision of the Christ in the midst of the seven golden lampstands presents itself to our view (1: 12 ff.). We see the Son of man with eyes flashing fire, with a sharp, two-edged sword proceeding from His mouth, coming to judge those who are fiercely persecuting the Church and those who are trying to lead true believers astray.
In considering chapter 2, care must be taken not to set up a barrier between chapters 1 and 2. They belong together. The Christ-indwelt Church is revealed in this section (chapters 1–3) Christ’s constant and abiding presence in His Church is the theme. The exalted Son of man, who was dead yet lives for evermore, is comforting the Church by His presence (1: 13), revealing hidden things (3: 1), reproving error (2: 4), threatening punishment upon those who oppose truth and righteousness and who try to lead others astray (2: 16), approving whatever is commendable (2: 2, 3), promising a reward (2: 7), and earnestly entreating His erring disciples to repent (3: 18, 19). We seem to hear Him whisper, as we read this section (chapters 1–3), ‘Lo, I am with you alway, even unto the end of the world.’
Notice the very close connection between chapter 1 and the next two chapters. In chapter 1 we see the vision of the Christ. The next two chapters reveal that same Christ and even describe Him in terms almost identical with those found in chapter 1. In order to make this point very clear we place the two descriptions in parallel columns:
‘And he had in his right hand seven stars... in the midst of the lampstands one like unto a son of of man.’ 1: 16, 13.
‘... he that holds the seven stars in his right hand, he that walks in the midst of the seven golden lampstands.’ 2: 1.
‘I am the first and the last and the living one, and I was dead, and and behold, I am alive for evermore.’ 1: 17, 18.
‘... the first and the last, who became dead, yet lived.’ 2: 8.
‘And out of his mouth proceeded a sharp, two-edged sword.’ 1: 16.
‘he that has the sharp two-edged sword.’ 2: 12.
‘...his eyes were as a flame of fire, and his feet like unto burnished brass.’ 1: 14, 15.
‘... his eyes like a flame of fire, and his feet are like unto burnished brass.’ 2: 18.
‘... and from the seven spirits that are before his throne... and he had in his right hand seven stars.’ 1: 4, 16.
‘he that has the seven spirits of God and the seven stars.’ 3: 1.
‘the faithful witness... I... have the keys of death and Hades.’ 1: 5, 18.
‘... he that is true, he that has the key of David.’ 3: 7.
‘... Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of the kings of the earth.’ 1: 5.
‘the Amen, the faithful and true witness, the beginning of the creation of God.’ 3: 14.
II. THE CONFLICT BETWEEN THE CHURCH AND THE WORLD
Thus, the first section (chapters 1–3) reveals the Christ-indwelt Church represented by the symbolism of the seven golden lampstands, with the Son of man walking among them. The Church reveals the light of heaven to a world that lies in darkness.
The Church and the world—a conflict is unavoidable. The darkness hates the light. As a result, persecution is in store for the Church. Accordingly, in the vision of the seals (chapters 4–7) we see the Church oppressed by the world. The light shines in the darkness (chapters 1–3) and the darkness hates the light (chapters 4–7)—these always follow each other in that order.
But even before these trials are described we receive the bracing assurance that they are included in God’s decree. They constitute part of His plan. The Church needs these afflictions in order that it may be purged. The Church reveals the light of heaven to a world that lies in darkness, but actual study of Revelation 2 and 3 shows that the light shines with different degrees of purity and brilliance. In Smyrna the glory of the ever-living Christ shines forth in all its purity, but Sardis has only a few who did not defile their garments: there the light is just flickering. Again, Philadelphia is radiant with the lustre of its wonderful Saviour and receives an open door; but Laodicea is lukewarm. We repeat, the Church needs these trials in order that it may be cleansed and purified and in order that true believers may be brought closer to God. By means of affliction and cross-bearing God’s children make progress in sanctification. The Christ on the throne overrules evil for good. It is for this reason that the section opens with the glorious vision of the throne set in heaven (chapter 4), and the scroll in the right hand of the Lord (chapter 5). It is the Christ who takes this scroll and opens the seals (5: 7 ff.). The Son of man, exalted in glory, governs the world in the interest of the Church. We are more than conquerors! Let the trials then come!
In chapter 6 these trials are described—persecution and tribulation of every variety. Christ always brings the sword. Notice the striking connection between chapters 5 and 6:
5: 5. ‘the Root of David has conquered.’
6: 2. ‘And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering and to conquer.’
The rider on the white horse is Christ.[2]
The trials are in evidence during this entire era, from the first to the second coming of Christ. Wherever and whenever the Christ enters upon the scene of history in the fullness of His saving power, there and then the sword is bound to appear. Christ’s disciples become cross-bearers. Peace is taken from the earth. The earth is drenched with the blood of the followers of the Lamb.[3] Observe the close connection between Revelation 6: 2, 4 and Matthew 10: 34 ff.:
Rev. 6: 2, 4. ‘...a white horse, and he that sat thereon... came forth conquering and to conquer... And another horse came forth, a red horse; and to him that sat thereon it was given to take peace from the earth, and that they should slaughter one another: and there was given unto him a great sword.’
Mt. 10: 34 ff. ‘Think not that I came to send peace on the earth: I came not to send peace but a sword... And he that does not take up his cross and follow after me, is not worthy of me.’
This passage from Matthew 10: 34 ff. is constantly in the mind of the seer.[4] Not only here, in Revelation 6: 2, 4, does he definitely refer to it, but also in 3: 5, which is a striking parallel to Matthew 10: 32.
Yet the section on the seals describes not only persecutions. It is far more comprehensive. All the woes and trials of the Church are included in the vision and also those which the Church suffers together with the world. The main question, however, is, how do these trials affect the Church? (Cf. Ezk. 14: 21 ff.; 16: 20 ff.; Mt. 24: 13.)
In complete harmony with this interpretation and with the unity of the whole book the fifth seal reveals the souls of them that had been slaughtered for the Word of God and for the testimony which they held (6: 9). Many commentators imagine that ‘an entirely new vision’ begins here, having little if any connection with the foregoing. On our interpretation—which rests upon the solid basis of a comparison of pertinent parallels—there is no difficulty whatever. The preceding seals symbolized trial and persecution affecting the Church. Among other things, believers were persecuted and slaughtered. What is more natural than that the souls of those who had been slaughtered should now be seen underneath the altar? With the opening of the sixth seal we have reached the end, the day of the final judgment.
These seals of trial and persecution are in evidence throughout this entire dispensation; in a sense, throughout the history of the world. The saints, however, need have no fear. The judgments which are about to fall upon the world will not really harm the true believers here on earth (7: 1–8). Moreover, by and by the Church will come ‘out of the tribulation, the great one’, the sum total of all tribulations. In heaven the Church triumphant, the countless palm-bearing multitude, drawn out of every nation and representative of all tribes and peoples and tongues will celebrate its victory in the great day of the consummation of all things (7: 9–17). We are more than conquerors!
III. THE JUDGMENTS UPON THE PERSECUTORS
But what about the persecutors? Do they go free? Will the Church not be avenged? Our Lord sees the tears of His persecuted children. Their prayers, made fragrant by the intercession of Christ, ascend to heaven. The Lord answers. The censer is filled with the altar fire which is cast upon the earth (8: 5). ‘And there occurred peals of thunder, loud blasts, flashes of lightning, and quaking.’ In other words, God is constantly sending His judgments upon the world in answer to the prayers of His persecuted children. It is for this reason that the seventh seal immediately introduces the trumpets of judgment; the seals of trial and persecution render necessary the trumpets of judgment.[5] Wrong must be avenged.
Thus this section on the trumpets of judgment teaches us that by means of plagues upon the land (8: 7), the sea (8: 8), the rivers (8: 10), the sun, moon and stars (8: 12), the evil influences of demons (9: 3, 11), the battle-field (9: 16), and the dreadful expectation of the final judgment (11: 15), our risen and exalted Redeemer is constantly avenging the Church and sending judgments upon the persecutors. Yet these judgments, though severe, are charged with warning. They are not final. They destroy a third part. By means of them God is still calling men to repentance. The function of the trumpet is to warn.
But do they actually result in repentance? On the whole, and apart from the saving operation of the Holy Spirit, they do not. They repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts’ (9: 21). This, too, was true in John’s day, has been true ever since, and always will be true. The Apocalypse is a book for every age. It is always up to date.
While these judgments are falling upon the world, what is happening to the Church? Its safety, witness to others, power, cross-bearing, and final victory are described in chapters 10 and 11.
IV. VICTORY THROUGH CHRIST
The section closes with a paean of victory, a song of triumph. ‘The dominion over the world became the dominion of our Lord and of his Christ; and he shall reign for ever and ever.’ The saints receive their reward. God destroys the destroyer (11: 18). More than conquerors are we!
Here the first division of the book (chapters 1–11) ends.[6] But the book does not end here. Nor is it true that it might as well have ended here. There are two questions which cry out for an answer. 1. What is the underlying cause of this persecution of the Church by the world? In other words, why do unbelievers hate believers so vehemently? What is behind this? 2. What is going to happen to these impenitent individuals (9: 21) who do not heed God’s warning voice revealed in the trumpets of judgment?
These two questions are answered in the second division (chapters 12–22). Chapters 1–11 show the surface: the Christ-filled Church shines in the darkness of this world (chapters 1–3). The world hates the light and persecutes the Church so that the souls of the slaughtered saints appear underneath the altar (chapters 4–7). The blood of the saints is avenged; their prayers are answered; judgments, of every description, fall upon the world while the Church triumphs (chapters 8–11). Chapters 12–14 teach us that this struggle between the Church and the world is but the outward manifestation of the conflict between Christ and Satan. Christ is here called the Man-child.[7] Satan is called the dragon.[8] The dragon’s purpose is to devour the Child (12: 4). Failing in this, he persecutes the woman, that is, the Church (12: 13). As his helpers, the dragon employs the beast out of the sea (13: 1–10), that is, antichristian persecution (in John’s day concentrated in the empire and government of Rome); the beast out of the earth, that is, antichristian religious propaganda (in John’s day centred in the pagan religion and emperor-worship of Rome); and the great harlot, Babylon, that is, antichristian seduction (in John’s day spreading from the city of Rome, which tried to satisfy the lust of the flesh).[9] Their purpose is to destroy the Church. But do these forces of evil succeed? Who is victorious, the dragon or the Lamb? Chapter 14 furnishes the answer; the Lamb stands as victor upon Mount Zion, and with Him 144,000 saints! The twofold harvest, of believers and of unbelievers (14: 14 ff.), brings us again to the final judgment.
To read about this victory of the Christ and of His Church fills us with comfort. But we naturally ask, what happens to the foe? Chapters 12–14 introduce five enemies of the Church. They are the following: 1. the dragon himself; 2. the beast out of the sea; 3. the beast out of the earth, also called the false prophet; 4. the great harlot, Babylon; 5. ‘the men that have the mark of the beast’ (13: 16; 16: 2). All these are defeated together. When Satan is cast into the lake of fire and brimstone, his allies also are cast into it. This is on the day of final judgment. Yet the end of each of these five is described separately, except that the two beasts are taken together (19: 20).
First, the seer shows us what happens to those who have the mark of the beast (chapters 15, 16, but see especially 16: 2). These are the impenitents of 9: 21. (For proof of this, see chapter 16: 9, 11).
You will recall that the second question which the first division of the book leaves unanswered is this. What is going to happen to these impenitent individuals? We have already noticed a very close connection between this section on the bowls of wrath (chapters 15 and 16) and that on the trumpets of judgment (chapters 8–11). The two sections are exactly parallel, as we showed in chapter 11.[10] At the same time, this section on the bowls of wrath (chapters 15 and 16) is a direct continuation of the one which immediately precedes it; the men who have the mark of the beast are introduced, as such, in 13: 16; while in 16: 2 we are told what happens to them.
This raises the question of what happens when Christ’s trumpets of judgment do not result in penitence and conversion. Does the Ruler of the universe permit such impenitence and such hardness of heart to remain unpunished? The answer, according to chapters 15 and 16, is that whenever, in the entire history of the world, any individual remains impenitent, and hardens himself against the initial manifestation of God’s displeasure in judgments, the final outpouring of divine wrath will follow sooner or later. When the ten plagues did not bring about Pharaoh’s willing and cheerful obedience, but revealed a hardened heart, the entire host of Egypt was drowned in the Red Sea (cf. 15: 2, 3). Because those of the new dispensation hardened themselves in spite of their greater privileges and opportunities, this principle of divine moral government is evident today more than ever before, and will become increasingly evident until its culminating manifestation is reached in the day of the final judgment. This, briefly, is the meaning of the bowls of wrath (chapters 15, 16). Bear in mind always that trumpets warn and bowls are poured out.
What about the other enemies of Christ and His Church? The dragon, the two beasts, and the great harlot were introduced in that order (chapters 12–14). The great harlot, the two beasts, and the dragon meet their doom in that order. Remember, however, what has been said before; they are all overthrown at one and the same time. Throughout the history of the world whenever one falls they necessarily all fall. Their final discomfiture takes place on the day of judgment. The subject, however, is so vast, the concepts are so mighty and comprehensive, that the seer, in his description of what happens, first shows us the downfall of the great harlot, then that of the two beasts, and finally that of the dragon.
Thus Revelation 17–19 describes the fall of Babylon, the great harlot. We are shown the inevitable, complete, and terrible character of Babylon’s fall, the rejoicing in heaven which results, and finally the Author of this victory over the world in its role as the centre of seduction. The Christ has conquered (19: 11 ff.).
This same section also shows us the ruin of the two beasts (19: 20). Now there remains only one enemy whose final overthrow has not yet been described, namely, the dragon, the greatest of them all, their leader and commander, who was introduced first of all. The final section of the book (chapters 20–22) describes his utter defeat. Already the dragon is bound (20: 2). By and by, on the day of judgment, he will be cast into the lake of fire and brimstone to be tormented for ever and ever.
And what of the saints? Already the souls of the martyrs live and reign with Christ, the Victor, on heavenly thrones. After the final judgment (20: 11–15) these saints will reign for ever and ever (22: 5) in the new heaven and earth (21: 1). The Lamb occupies the throne (22: 1, 3). He is victorious. We ourselves are more than conquerors.
V. THE BOOK AN ORGANIC WHOLE
We have seen that this book is one single, beautiful, gradually developing whole. Every section of the book is exactly where it should be. The book, moreover, describes principles of human conduct and divine moral government which are always operative, and in that very order. The Church always functions as a light-bearer, shining in the midst of the darkness of this world (chapters 1–3). It shines because Christ dwells in it, and consequently the world persecutes the Church (chapters 4–7) with the inevitable result that divine judgments, of every description, always fall upon the world, while the Church is victorious (chapters 8–11). This struggle between the Church and the world always reveals a deeper conflict between Christ and Satan. Satan always employs just those allies mentioned in chapters 12–14. They always—and especially on the day of judgment—go down in defeat. The victory is always ours! There is, of course, nothing mechanical about these seven sections. They are not seven ‘blocks of thought’. They do not constitute seven water-tight compartments. The book is an organism, every part of which is vitally related to all the others. Thus, for example, the fall of Babylon is already announced in 14: 8. Yet it is not described until we reach chapters 17–19. Similarly, the persecution of the Church by the world and even the judgment upon the world are presupposed and introduced in the very first section (1: 9, 13 ff.). But the main theme of that section is the Christ-indwelt Church shining in the midst of the world.
The teachings of these seven sections, which reveal such a glorious unity and gradual blossoming of thought, agree with the whole Bible.
1. Chapters 1–3. Cf. Matthew 28: 20. ‘... lo, I am with you alway, even unto the end of the world.’ Matthew 5: 14. ‘Ye are the light of the world.’
2. Chapters 4–7. Cf. John 16: 33. ‘In the world ye have tribulation: but be of good cheer; I have overcome the world.’
3. Chapters 8–11. Cf. Luke 18: 7. ‘And shall not God avenge his elect, that cry to him day and night...?’
4. Chapters 12–14. Cf. Genesis 3: 15. ‘And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.’
5. Chapters 15, 16. Cf. Romans 2: 5. ‘... but after thy hardness and impenitent heart treasurest up for thyself wrath...’ Cf. Exodus 14: 15.
6. Chapters 17–19. Cf. 1 John 2: 17. ‘And the world passes away, and the lust thereof...’
7. Chapters 20–22. Cf. Romans 8: 37. ‘... we are more than conquerors through him that loved us.’ Cf. Jude 6.
PROPOSITION III. The book is one. The principles of human conduct and divine moral government are progressively revealed; the lampstands give rise to the seals, the seals to the trumpets, etc.