What is the futurist interpretation of the book of Revelation?

The third school is the so-called Futurist. This method of interpretation is the only satisfying one and in full harmony with the entire Prophetic Word. We follow this method in our annotations. Nothing beyond the third chapter of this book is fulfilled; all is still future, this is the claim of the Futurist school. The two chapters in which the word "Church" is exclusively found in Revelation (chapters 2 and 3) contain the prophecy concerning the Church on earth. This divinely given history of the Church is about finished and the predicted events from chapter 4 to the end of Revelation are yet to be accomplished. Chapters 5-19 contain the specific prophecy of the end of the age, the last seven years, the unfulfilled 70th week of Daniel's great prophecy. The scripturalness of this interpretation will be readily discovered by reading the "Preface and Key to Revelation."

The prophetic part of the book commences with chapter 4 and closes with chapter 22:5, and forms the third division: “The things that are about to be after these.” Prophetic action, however, does not begin till Revelation 6, the heavenly scenes recorded in Revelation 4 and 5 being clearly introductory to the first series of judgments detailed in chapter 6. There has been all along a conflict between good and evil, between light and darkness, and these respective principles have been governed by equally opposing powers, the Spirit of God and Satan. Hence we can easily understand a partial fulfilment in present and past ages. But while frankly allowing this, as also a past and present resemblance to many events in the prophetic part of the Apocalypse, yet we insist on their full, exhaustive, and complete fulfilment in the coming crisis of at least seven years. The futurist application is undoubtedly the right one. The historical application is always more or less conjectural, and one in which scarcely two of its exponents are agreed. Its principle of interpretation is untenable. History is made the interpreter of prophecy. This or that event is supposed to be indicated under Seal, Trumpet, or Vial. We have two serious objections to the presentist view of the prophecies contained in this book: first, by far the larger number of God’s people are poor and illiterate, and would be practically debarred from understanding them if a knowledge of history is essential thereto; second, prophecy according to this system is robbed of its present moral value, for how can that act on the soul which cannot be understood till after its fulfilment?

Our title to the following pages indicates our adherence in some sense to the interpretation of the book of Revelation which makes the body of it - the nineteen chapters upon which we are entering - apply to what is still for us future. Those who so apply it, what ever differences in detail there may be among them, are on this account called "futurists", in contrast with the large school of "Presentists" or "Historicalists," who find in it a progressive history of the Church from the beginning, and interpret it naturally by that history. They are usually and strongly opposed to one another, as might be expected, although there is no necessary opposition in the views themselves. Both may be held, and have been held together, by some who hold that there is an incipient, real, though incomplete fulfillment of divine prophecy, as well as a final exhaustive one; the first being often an assurance and help to the meaning of the latter. And this I accept for myself as at least generally true, and true in the case before us, and that (to use the words of another) "they are both alike practically wrong who have slightingly rejected the one or the other [application], and thus respectively deprived the Church of each." But while I thus would keep in mind and seek to profit by this double interpretation, the latter is what I desire, as God may enable me, to develop and insist upon, and this for more reasons than one, but especially just because it is that which is alone complete and final, and still lying in the future for us; whereas the historical interpretation occupies us largely with the past, - a past. still fruitful for us assuredly, but less full of personal appeal. This will indeed be questioned, and it is not yet the time to answer the question. Clearly the first point now is to prove, if it can be proved, the futurity of the fulfillment of the prophecies which we are to examine, - that such fulfillment is required by the inspired language of the book itself, and by a comparison with other Scripture. This ascertained, we can look better at objections which have been made to it, and realize also the profit of what is to engage us. The first principle to be got hold of is that given us by the apostle Peter, that "no prophecy of the Scripture is of any private interpretation" (2 Pet. i. 20). It is prophecy that is in question here, not all Scripture, as the Romanists would apply it. But also "private interpretation" is literally "its own interpretation." No single prophecy must be read alone, - as if it stood apart from the rest; but in connection with the whole plan of it in the Word. "For prophecy came not in old time by the will of man," - is not therefore the expression of the many minds of men; "but holy men of God spake as they were moved by the Holy Ghost : " - there is One perfect mind throughout it. Now the violation of this will be found to be largely the cause of the failure of expositors. They neglect a rule which the apostle emphasizes as of first importance - "knowing this first." It is comparatively easy to find some plausible application of a single passage; it is quite another thing to make this fit with a general prophetic testimony. Comparison of passage with passage on this subject is what we are invited and compelled to therefore, if we would have truth instead of theory, realized certainty rather than conjecture. What we hold must be tested and retested by the application of similar scripture, so that at least "in the mouth of two or three witnesses every word" may "be established." Moreover, it will be plainly of importance to find some comprehensive prophecy connecting itself with some fixed point, or points, on Scripture, with which others may be then securely connected. Such prophecies we may find again and again in the book of Daniel, a book in the closest relation also to the book of Revelation, as all expositors of whatever school are agreed absolutely.

Our title to the following pages indicates our adherence in some sense to the interpretation of the book of Revelation which makes the body of it — the nineteen chapters upon which we are entering — apply to what is still for us future. Those who so apply it, whatever differences in detail there may be among them, are on this account called "futurists," in contrast with the large school of "Presentists" or "Historicalists," who find in it a progressive history of the Church from the beginning, and interpret it naturally by that history.

The future things, things after the removal of the true Church from the earth, occupy the greater part of this book. It is of the greatest importance to see that nothing whatever after the third chapter of Revelation has yet taken place. Some speak of a past and partial fulfillment of some of the visions found in this section. In view of the scope of the book that is impossible. The open door in heaven, the voice which calls the seer to pass through that open door into heaven, is symbolical of the great coming event, the realization of the blessed hope of the coming of the Lord for His saints. That this open door is mentioned immediately after the third chapter and John is suddenly in the spirit in the presence of the throne in heaven is very significant. It proves that the entire situation is now changed. And the first great vision is a vision of the saints in glory occupying thrones and worshipping God and the Lamb. With the sixth chapter the great judgment visions of this book begin. These great punitive dealings with the earth are executed from above. All transpires after the Lord has taken His saints into glory. No seal can be broken as long as this event has not been. But after the rapture, the seals of the book, which the Lamb received, are broken by Him, the trumpet and the vial judgments fall upon the earth. All this takes place after the home-going of the true Church and before the glorious appearing of our Lord Jesus Christ (19:11, etc.).

But we have space for a little detail. The Book of Revelation furnishes us with an outline. In Rev. 2 & Rev. 3, in the epistles to the seven Churches, we have a sketch of the history of the professing Church from beginning to end. It is Church history, viewed from the Divine standpoint. In Rev. 4 & Rev. 5, we see heaven preparing itself for judgment — God on His throne and the Lamb receiving the seven-sealed book. Grouped around the throne are the four-and-twenty crowned and enthroned elders representing symbolically the heavenly saints in their kingly and priestly character. These are all seen at home with the Lord before the judgments fall. Instead of being terrified by the judgments proceeding from the throne, they worship and adore. They know God, and they have been cleansed by the blood of the Lamb. In Rev. 6 the judgments begin to be poured out. All this is future. It is freely admitted that there may have been some sort of analogy in events that have already taken place; but strictly speaking, all this is to come. These are judgments on the living, not the dead. First we have the seven seals broken one by one by the Lamb, and judgments falling — mostly of a providential character. Then the trumpets are blown, and further strokes descend. The vials follow, and in them is filled up (or completed) the wrath of God. The manifestation of Christ and the heavenly armies takes place next, and the assembled hosts of His enemies are overthrown, the leaders — the beast and the false prophet — being consigned forthwith to the lake of fire (Rev. 19). All this is the judgment of the quick; it is Divine dealing with living men on the earth preparatory to Christ taking His throne in Zion.

— “Shortly” arrests our attention. The imminence of the fulfilment of the events herein foretold, as also the near Return of the Lord, the culminating point in the prophecies, are stated in precise terms both in the beginning and end of the book (Rev. 1:1; Rev. 22:7, 12, 20), thus forming an insuperable difficulty to its interpretation on the historical basis. A general application of the prophecies to certain past and present events is frankly admitted, for history is ever repeating itself. The facts may be new, but the underlying principles, as pride, love of money, love of power, are the same in all ages, and have ever produced a harvest which has gone to make up history. Thus while fully admitting a partial fulfilment of the strictly prophetic part of the book, i.e., Rev. 6 — 22:5, yet we are forced to the conclusion that a yet future and brief crisis must be looked for under the Seals, the Trumpets, and the Vials, after the Translation of Old and New Testament saints to Heaven (1 Thess. 4:17). We look for a successive series of judgments during the time that the saints of past and present ages are at home in the heavens. Before these begin (Rev. 4), during their continuance (Rev. 12), and after they have run their course (Rev. 19), God’s heavenly people are seen in their home above. The futurist application therefore is the basis of our interpretation. If prophetic Scripture as a whole and in detail is to be interpreted soberly and fully, then we must discard the prevalent and pernicious error that history is its interpreter. We hold that the teacher of all Scripture is the Holy Ghost: “He will guide you into all truth” (John 16:13). The full and precise fulfilment of the prophetic portion of the Apocalypse is yet future; and cannot possibly be shown as fulfilled. Take one central fact, the Beast or empire of Rome. Prophecy shows the Latin power in the last phase of its history, previous to its destruction, and in a condition in which it has never yet appeared. It is represented as a great blaspheming, persecuting power, distributed into ten kingdoms under ten vassal kings, subservient to one energetic chief or head, all reigning in willing subordination to their supreme lord (Rev. 13, 17), and in league with apostate Judah in Palestine. Neither under the imperial sway, nor since, has Rome appeared in this new form — one essential to the prophetic future; moreover, Rome destroyed the Jewish commonwealth instead of seeking to preserve it. Nor was Judah apostate when Rome was in the ascendant.

"The things which thou hast seen" — Christ's glory as walking amid the golden candlesticks — John has recorded in chapter 1 "The things which are" — the successive states of the professing body, with Christ's judgment, thereof, ending in its being spued out of His mouth — form the subject of chapters 2 and 3 "The things which must be after these" begin to be unfolded in chapter 4 but, that he may understand and communicate them, the apostle is caught up to heaven. There he witnesses a scene unlike the present, and equally unlike the millennia) state of things. It belongs to neither the millennial period nor the present, but is a transitional period between the two, in which "the things which must be after these" have their fulfilment. During this period, the true Church is in heaven. It sits there, is crowned there, worships there; and deeply interested in the action which takes place on earth, it manifests its interest from time to time. Seals are opened — trumpets blown — vials of wrath poured out. All these are judgments from God upon the earth. They increase in intensity to the last. The objects of these judgments, Babylon and the Beast, are described. When Babylon's overthrow has taken place, the marriage of the Lamb is celebrated in heaven, and judgment is executed by His own hand on the Beast and on his armies. The armies which were in heaven attend Him when he thus comes forth to conquer and make war. All enemies are overthrown. Satan is bound. Christ and the saints, including those of the crisis, as well as the Church and Old Testament saints, reign over the earth a thousand years. For a little season at the close, Satan is loosed, and a rebellion takes place, which is crushed by instant judgment, and the winding up of all things follows. The heavens and the earth pass away, and give place to new heavens and a new earth — to the everlasting state — in which God is all in all.

But while I thus would keep in mind and seek to profit by this double interpretation, the latter is what I desire, as God may enable me, to develop and insist upon, and this for more reasons than one, but especially just because it is that which is alone complete and final, and still lying in the future for us; whereas the historical interpretation occupies us largely with the past, — a past still fruitful for us assuredly, but less full of personal appeal. This will indeed be questioned, and it is not yet the time to answer the question.

The weightiest argument urged by those who maintain the exclusive historic application of chapters 4 - 19 is, that to interpret them of the future, leaves an interval between the days in which they were written, and the commencement of their application, longer than we can suppose would have been left without any information as to the events by which it should be marked. The whole force of this argument rests on the assumption that it is in chapters 4 - 19 alone that such information is to be sought for or expected. We have the information in chapters 2 and 3. The argument is, therefore, without value and without force. Nay more, it suggests an argument of real weight in favour of the futurity of chapters 4 - 19. Seeing that we have in chapters 2 and 3 that which applies to the whole period from the apostles' days to the excision of the professing body, why should we have it repeated in the succeeding chapters? Further, chapter 4 begins the declaration of "things which must be after these;" and as "the things which are," exhibited in chapters 2 and 3 are still in existence, it is clearly not in the present or past — not in a period contemporaneous with "the things which are" — that we must look for "the things which must be after these."