The Apocalypse

The Visions of John in Patmos:

By Edward Dennett

Conclusion

SUMMARY AND CONCLUSION.

BEFORE closing our study of this book, it may be helpful to the general reader, in his further examination, to present a brief outline of its contents. After the introduction and salutation (Rev. 1:1-6), the announcement of what is really the subject of the book, the appearing of our Lord in glory, as Judge of all the earth, together with the affirmation of its certainty as bound up in the revelation of all that He is as the eternally self-existent One, we have the vision, vouchsafed to John, of Jesus Christ, as Son of man, walking in the midst of the golden candlesticks, surveying, judging, and pronouncing upon their condition as estimated by Him whose eyes "were as a flame of fire."

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.

In Rev. 2, 3 we find a prophetic outline of the church period, the public course of Christianity as seen in this world, mingled with instructions, warnings, and encouragements for the saints of God in every age.

Rev. 4, 5 have a special character as introductory to what follows. In chapter 1, John was in the isle of Patmos; in chapter 4, he not only sees a door opened in heaven, but he is called up thither, that from thence, the place of the church now, the only true place of vision, he might view "the things which must be after these." God as Creator, in covenant with creation, with the twenty-four elders on thrones, surrounding His throne, the seven Spirits of God, tokens of judgment proceeding out of the throne, the sea of glass before, and the living creatures around the throne offering their perpetual praise, accompanied by the worship of the elders — such are the subjects of the chapter. But it is Jehovah as Creator that is celebrated. (v. 11) In Rev. 5 the song is that of redemption, in which, according to their respective positions, all created things unite; and it is called forth by the introduction of the Lamb "as it had been slain," who alone, as the Lion of the tribe of Judah, the Root of David, had prevailed to open the book of God's counsels as to the earth, and to loose the seals thereof, unfold those counsels, and in their accomplishment make good all that God is in government on the earth.

The opening of the seals is then detailed. (Rev. 6:1-17.) After the first six there is a pause, and in Rev. 7 a remnant from the twelve tribes of Israel is sealed for preservation through the judgments which are about to follow, and a multitude of Gentiles are seen as destined to be brought through the great tribulation, and to occupy a special place of blessing before the throne of God, and to serve Him day and night in His temple, while He that sitteth on the throne shall dwell among them, and they themselves will be under the special shepherd care of the Lamb, and in the enjoyment of divine consolations. After this interval the seventh seal is opened, and is followed by the seven trumpets. (Rev. 8:2 - 11:18.) But between the sixth and seventh trumpets the episode is introduced of the "mighty angel," with a little book in His hand, taking possession of the sea and the earth, as He utters the solemn oath, that there should be no further delay (Rev. 10); and also of the measurement of the temple of God, and the altar, and them that worship therein, together with the testimony. and the death and resurrection of the two witnesses. (Rev. 11) The seventh trumpet ushers in the end, and the world sovereignty "of our Lord and His Christ."

There are, it will be remarked, seven seals and seven trumpets. The distinction between them would seem to be that made by our blessed Lord, in Matthew 24, between the "beginning of sorrows," and the "tribulation such as was not since the beginning of the world to this time, no, nor ever shall be." The first six seals introduce, therefore, preliminary judgments: these ended, there is a pause in heaven before the severer judgments, heralded by the trumpets, and which issue in the establishment of the world-kingdom of Christ.

Before the "seven angels, having the seven last plagues," appear, several distinct, though related, subjects are interposed, in order to unfold the causes and the object of God in thus dealing in judgment with the earth and its oppressors. In Rev. 12 there is "a brief but all-important summary of the whole course of events, viewed, not in their instruments on earth or the judgment of these, but the divine view of all the principles at work, the state of things as revealed of God." Hence we have the vision of the "woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (v. 1) — Israel, as seen in the purpose of God, and of the birth of the "Man child," whom the dragon seeks to devour, but who is caught up to God and His throne. War in heaven follows, and Satan and his angels are cast out into the earth, to the joy of heaven, and to the sorrow of the earth. (v. 12.) This event is celebrated in heaven as the earnest of the end and the establishment of the "kingdom of our God, and the power of His Christ." (v. 10.) Satan, cast out of heaven, turns all his enmity against the woman and her seed, but they are preserved by God's providential care. In Rev. 13 Satan's two great instruments for the execution of his designs appear upon the scene — the first beast, the head of the revived Roman empire, who receives from the dragon "his power, and his seat, and great authority"; and the second beast (v. 11), the antichrist, who acts as prophet to the first beast, and "causes the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." (v. 12.)

Coming to Rev. 14 the curtain is lifted, and the Jewish remnant, the 144,000, are seen with the Lamb on mount Sion. The issue of their suffering path is exhibited before they have passed through the time of Jacob's trouble. This scene of light and blessedness is succeeded by three angels with their several proclamations: the first preaching the everlasting gospel; the second announcing the fall of Babylon; and the third proclaiming the penalty for those who should worship the beast and his image, or receive the mark of his name. (v. 11) Then, after the revelation from heaven concerning the blessedness of those who should die in the Lord "from henceforth," we have the harvest and vintage judgments. Rev. 15 opens with another sign in heaven, "seven angels having the seven last plagues; for in them is filled up the wrath of God." (v. 1.) But before these angels empty their golden vials, the blessed dead, referred to in Rev. 14:13, are seen in heaven, standing on the sea of glass, having the harps of God, and singing the song of Moses, and the song of the Lamb. (vv. 2-4.) The vials are then poured out. The reader must refer to the exposition to learn their character; but attention may again be called to two things: first, the similarity of the judgments, if intensified, to those connected with the trumpets; and to the fact that they must be, to a large extent, inasmuch as the trumpets, equally with the vials, reach to the end, contemporaneous with the trumpets.

From Rev. 17:1 to 19:4, we have the description and the judgment of Babylon, together with its consequences on earth. The contrariety between the mind of man and the mind of God is forcibly depicted in the universal lamentation on earth, and in the burst of joy in heaven, over the destruction of the "great city Babylon." (18:9-20.)

The rest of the book is easily deciphered. There is direct sequence in the events recorded in chap. 19:5 - 21:8. First, the marriage of the Lamb takes place in heaven; then He comes forth on a white horse, followed by the armies which were in heaven on white horses, to victorious judgment. It is Rev. 1:7 in fulfilment. His enemies, led by the beast and the false prophet, are taken and destroyed, and the two leaders are cast alive into the lake burning with fire and brimstone (Rev. 19:20-21); Satan is thrown, bound, for a thousand years, into the bottomless pit; those who had been martyred, and those who had resisted the seductions and the power of the beast and the false prophet, are added to the first resurrection, "and they lived and reigned with Christ a thousand years." (vv. 4, 5.) At the close of this period Satan is loosed, and man is put to his final test. The nations are deceived, and gather themselves together once more against the Christ of God, only to be consumed with divine fire, while Satan is consigned to his eternal doom in the lake of fire and brimstone, where the beast and false prophet are. (vv. 7-10.) The great white throne follows, with the judgment of all the wicked dead, and forms the close of all God's ways with man. Next we have the, new heavens and the new earth, and the tabernacle of God with men — in one word, the eternal state. (Rev. 21:1-9) Following upon this, we are fed back to view the glories of the heavenly city in relation to the millennial earth (Rev. 21:9 - 22:1-5); and then the book closes with warnings, encouragements, and exhortations, and is sealed by the announcement, "Surely I come quickly." May the reader and writer be able to respond with John, "Amen. Even so, come, Lord Jesus."

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