What is the Apocalypse?

THE BOOK WHICH is now to occupy our thoughts has certain very definite characteristics. It is the one book of the New Testament which calls itself a "prophecy," and in which the final victory of the Divine will and purpose is clearly seen. The very word for victory, though more often translated by overcome or prevail, occurs in it nearly as often as in the rest of the New Testament put together. It was evidently written when the first century was drawing to a close; when, as the Gospel and Epistles of John show, false and even antichristian teachers were beginning to abound, and when as a consequence true-hearted saints might well have had dejection and a feeling of defeat creeping over them. How fitting then that a book portraying the final victory should be given to close the inspired record. Other distinctive features will come to light as we proceed.

IT IS, "THE Revelation of Jesus Christ, which God gave to Him," that is, the unveiling of things to come, for the simple meaning of revelation or apocalypse is unveiling. It is of course true that the unveiling of these future things all hinges on the unveiling or revelation of Jesus Christ in His glory, but the primary meaning is that God gave to Jesus this revelation of things to come that He might show it to His servants. Every clause of this first verse is worthy of careful notice.

The words ἀποκάλυψις, ἐπιφάνεια, and φανέρωσις have somewhat similar meanings: the first and second are translated 'appearing,' and the first and third 'manifestation.'

ἀποκάλυψις (from ἀποκαλύπτω, 'to remove a covering, reveal') is the title of the Book of Revelation, and this gives the character of the word. The Apocalypse is not exactly a prophecy, but a revelation: it was not to be sealed up, as the prophecy of Daniel, and a blessing is pronounced on him that readeth and them that hear and keep the things written. The word is mostly translated 'revelation.' In Luke 2:32 the A.V. has "a light to lighten the Gentiles," but a more exact rendering is "a light for revelation of the Gentiles." In 1 Cor. 1:7 it is rendered 'coming' and in 1 Peter 1:7 'appearing,' but 'revelation' would be better in both places.

In this intensely interesting and only prophetic book of the New Testament the veil is rolled aside, and the future disclosed in a series of panoramic visions beheld by the apocalyptic Seer. Light and darkness, good and evil, are the moral forces in opposition. God, Christ, and Satan; men, saved and unsaved; and angels, holy and unholy, are the actors in this marvelous book of plan and purpose. The scenes shift and change, now time, then eternity. Heaven, earth, and abyss, and lake of fire form the platform and theatre of display. The song of the victor and the wail of the vanquished both gladden and sadden. In result, God triumphs, and the millennial and eternal glories of Christ shine forth in undimmed and undying splendour. Then shall be brought to pass the saying of the Hebrew prophet, “He shall see of the travail of his soul, and shall be satisfied.”

The book of Revelation is the one only book of New Testament prophecy. As the completion of the whole prophetic Scriptures, it gathers up the threads of all the former books, and weaves them into one chain of many links which binds all history to the throne of God. As New-Testament prophecy, it adds the heavenly to the earthly sphere, passes the bounds of time, and explores with familiar feet eternity itself. Who would not, through these doors set open to us, press in to learn the things yet unseen, so soon to be for us the only realities? Who would not imagine that such a book, written with the pen of the living God Himself, would attract irresistibly the hearts of Christians, and that no exhortation would be needed for a moment to win them to its patient and earnest study? It should be so, assuredly. How little it is so, the book in its first words is witness to us: for no book is so full of just such exhortation. And especially the first part, with which we are to be for the present occupied, abounds with solemn warnings to attention, regularly appended to its several sections: "He that hath an ear, let him hear what the Spirit saith unto the churches." Why is it that just here, where at first sight we have only addresses to the churches of far-distant times, these calls should be multiplied? Why but because there was just this danger to be guarded against? why but because the Spirit of God foresaw that a generation of men, most blind to their own interests when most wedded to them, would slight the very words of Christ Himself unless thus directly made over to them? What shall we say of those who with all this warning slight them still? Scripture is thus ever prophetic, not in its plain predictions merely, but in its manner also. Why should Peter be the one to tell us that all Christians are "a holy priesthood," but in view of those who should misuse his name in after-times? or why should he be the one to announce to us that we are born again by the word of God, which is preached in the gospel, thus with two blows destroying ritualism to its foundations? or why should Mary never prefer a request to her Son and Lord but to be checked for it, save as an after-rebuke to those who should think to avail themselves of the Virgin's intercession? So too is not the very title of this book, with its subject announced, and encouragement both to reader and hearer? How could words be better suited to rebuke the neglect, into which so many have fallen, in which so many still are found, of what is Christ's own "revelation," given to Him by God, "to show unto His servants things which must shortly come to pass"? Does a "revelation" hide, or reveal? Is that which is revealed to servants, to be kept (v. 3) by them in their service to their Lord, given in so doubtful a manner as to be more perplexity than guidance? Is not this an accusation of Him who has forbidden to His people doubtful paths, because "whatsoever is not of faith is Sin"? Strange is the mistake that "the Revelation of Jesus Christ, which God gave unto Him," means His "appearing, because His appearing is the central theme of the book' No doubt it is so, and that His appearing is spoken of elsewhere as His revelation, but here, that "which God gave unto Him, to show unto His servants things which must shortly come to pass,' is plainly the book itself, and defines its character It is not simply an inspiration, as all Scripture is, but something revealed for the r instruction of the saints Many are too little clear yet as to the difference between the two But revelation is that in which is a direct communication from God to man - a fresh discovery of truth other wise unknown, while inspiration is that which preserves from error, and assures that all that is written is for true profit and blessing to man. "Jesus Christ's revelation" emphasizes the book before us, as what is from the Lord Himself in a peculiar way, of special importance and value where all is of value; and it is received by Him from God, as One who all through takes the place of Man, and as such is exalted of God, never exalts Himself. True pattern for His servants! He asks them to walk in no other path than He has trodden, and where they may have fellowship with Him. This book is the servant's book. So it is plainly stated: "To show unto His servants." We may not expect, therefore, to be shown, except we come under this title; and indeed every child of God has the responsibility and privilege of service, - has something, no doubt, of the reality of it, as the Lord says, "He that hath My commandments and keepeth them, he it is who loveth Me" (Jno. xiv. 21). And so the apostle: "This is the love of God, that we keep His commandments" (i Jno. v. 3). Both passages maintain that the only right measure of love is that of practical obedience.

So too is not the very title of this book, with its subject announced, and encouragement both to reader and hearer? How could words be better suited to rebuke the neglect, into which so many have fallen, in which so many still are found, of what is Christ's own "revelation," given to Him by God, "to show unto His servants things which must shortly come to pass"? Does a "revelation" hide, or reveal? Is that which is revealed to servants, to be kept (Rev. 1:3) by them in their service to their Lord, given in so doubtful a manner as to be more perplexity than guidance? Is not this an accusation of Him who has forbidden to His people doubtful paths, because "whatsoever is not of faith is sin"?

Strange is the mistake that "the Revelation of Jesus Christ, which God gave unto Him," means His "appearing," because His appearing is the central theme of the book! No doubt it is so, and that His appearing is spoken of elsewhere as His revelation; but here, that "which God gave unto Him, to show unto His servants things which must shortly come to pass," is plainly the book itself, and defines its character. It is not simply an inspiration, as all Scripture is, but something revealed for the instruction of the saints. Many are too little clear yet as to the difference between the two. But revelation is that in which is a direct communication from God to man — a fresh discovery of truth otherwise unknown; while inspiration is that which preserves from error, and assures that all that is written is for true profit and blessing to man.

The opening of this wondrous book gives us its title and character — "The Revelation of Jesus Christ, which God gave unto Him." For it will be found, I judge, to be a revelation of the Lord Jesus Christ in such characters of glory and power as He derives from God, or a revelation of Him in the exercise of judicial authority.

The Apocalypse is singular as everyone knows — singular in this respect, that it is so full of what was a strange, word in the Old Testament, and stranger still in the New, that is, the judgment of God. This judgment is varied in form, and is displayed in visions. God is a God of infinite love and grace, and judgment is His last resource. The Revelation, the last book of the Bible, is the book which unfolds God's coming judgments on this world of ours. It has an analogy with the book of Daniel which was written especially for the people of Israel and concerning the Gentiles. John was commissioned to write what had particular reference to the churches and also what concerned the political and religious powers of the earth. Therefore it is of interest to us. Why of interest, do you ask?

In this connection is found the key to the book, in the threefold division, which the Lord Himself communicated to John, when He commanded him to "write the things which thou hast seen, and the things which are, and the things which shall be hereafter" (after these). (Rev. 1:19.) The things which John had seen comprise the vision of the first chapter; "the things which are" relate to the church period, as set forth prophetically in the letters to the seven churches (Rev. 2, 3); and "the things which shall be after these" refer to the events which will take place, after the church has been rapt away from this scene, preparatory to, and including, the returning of the Lord with His saints, the destruction of hostile powers, the millennial kingdom, the great white throne, and the eternal state; in fact, all that is recorded in Rev. 4 - 22.

Revelation is marked out in the beginning as a book of prophecy (1:3). Of this we have more to say in the Preface and Key to Revelation, which follows this introduction. Furthermore, the book is in greater part written in symbolical language, which is a very important fact to be remembered in the interpretation. The message is prophetic, and this message is clothed in symbols, which are not difficult to interpret. Our analysis will show that the accusation brought against this book, as being disjointed, a veritable chaos, is wholly unfounded. Like all the other books of the Word of God it has a perfect arrangement.

There are three modes of interpreting this book, with its prophecies and symbols. The historical interpretation claims that the book covers the entire history of the Church and pictures the antagonism of the forces of evil in the world against the church. This method was in vogue during the Reformation period and for several centuries down to the nineteenth, especially during the Napoleonic upheavals, it was the acknowledged method of interpretation. It still has supporters. The Reformators saw in the Antichrist, the beast, the pope and the Romish church. Luther was very strong on that. On the other side, the Catholic exegetes, who also employed the same method, branded Protestantism as the Antichrist, and discovered that the mysterious 666 was contained in the name of Dr. Martin Luther. Then Napoleon was seen by believers living toward the end of the eighteenth and the beginning of the nineteenth centuries as fulfilling the thirteenth chapter in Revelation. Many predictions were made and the different numbers, the three years and a half, etc., applied to the stirring history of that time, just the same as men today are trying to figure out the duration of the "times of the Gentiles," and when certain events must occur.

The Revelation, as it is the latest, so it is by far the most elaborate, of all prophetic books, consisting throughout of visions, in which symbolic objects fill a larger place than anywhere else in scripture. Still, it is to be observed that the prophet conveys literally what he saw in the plainest language. The objects and acts in the scenes which he in the Spirit saw, and the words announced to his ears, are given with precision. The symbols we have to study and comprehend in the light of general usage and of the particular context; for symbolic forms, though less pliant than the ordinary expressions of thought, are, like the rest, modified by their associations; and the Holy Spirit alone can guide rightly in this and in all else of scripture; as common sense does in the affairs and intercourse of natural life. Save in the symbolism which forms a comparatively small part of prophecy, its language differs only in degree from that of scripture generally, and must be interpreted on exactly the same principle. Indeed even the symbolic portion finds its counterpart in the types not only of the Pentateuch, but of scriptural history as a whole. The form may vary according to divine wisdom, but one mind and purpose will be found to pervade all. Every scripture is inspired of God; and as Christ is the image of the invisible God, and He alone declared the Father, so is He the object of all revelation, and others only appear as related to Him.