It is true of all parts of the Bible that they study it best who come feeling that they are on holy ground; that it were fitting, like Moses before the burning bush, to take off one's shoes and to cover the head, and to bend with reverence and godly fear to hear the Voice that speaks. If this which we are about to study is God's word, then happy is he who receives it, in all lowliness, "not as the word of men, but, as it is in truth, the word of God." (1 Thess. 2:13). For "to this man will I look" saith the Lord, "even to him that is poor and of a contrite spirit, and that trembleth at my word." (Isa. 66:2.)

      Of all the books of the Bible none other is so solemnly introduced to us; none so specially urged upon our attention; and, we must add, none so generally disregarded, so shunned, and so neglected. Yet no other book opens with a specific promise of blessing on the one that readeth, on those who hear and keep the things written therein. And to no other book is attached such a warning lest anyone should take from or add to its message. It is a message, therefore, of the very highest importance, though by men often lightly esteemed and treated as though it were superfluous and could be dispensed with without material loss. In God's estimate, at least, this book is of supreme value. In it we behold the end and consummation of all God's work and plan, the climax and outcome of all His dispensations and dealings with men: and in it every prophecy and promise, every purpose and covenant finds its ultimate goal and fulfillment. In Genesis we have the beginning of all; in Revelation we have the end and goal of all.

      The book is addressed from the Lord himself to the churches--congregations of Christ: the seven in Asia, and through them to all the churches everywhere (22:16). It is (as the title page of the King James Bible has it) "Appointed to be read in churches." "John to the seven churches. . . . ." "What thou seest write in a book and send it to the seven churches." "I Jesus have sent mine angel to testify unto you these things for the churches." (Rev. 1:4, 11; 22:16). It was therefore meant for the church. Though (excepting chapters 2 and 3) it does not deal directly with the church itself, the church needs it--in our strange and ominous day perhaps more than ever before. We cannot therefore think, however difficult it may at first glance appear, that this book was intended to be unintelligible to us. There is, in fact, a good proportion of it that is easily understood by the average reader; and as for the rest--it will yield to the earnest soul at any time so much light and teaching as at the time he is prepared to receive, just as is the case with the other parts of the word of God. So with good courage, and looking to the Lord, we will try to make a faithful and reverent study of it. [3]

      A glance over the book reveals three chief parts: the first chapter stands distinct, as introductory; the second and third chapters belong together and are distinct, containing special messages to the seven congregations in Asia; and the rest of the book (chapters 4 to 22) forms a connected prophecy closing with an epilog. It is with the first of these divisions, the first chapter, that we have to do here.

      The first chapter of Revelation is composed of two parts: first, an elaborate introduction (verses 1-8); second, John's vision of Christ (verses 9 to the end). Leaving the latter out of view for the present, we have in the first eight verses: (1) the superscription; (2) the salutation; (3) the key-text, solemnly attested by the voice of God.

      "THE REVELATION OF JESUS CHRIST, WHICH GOD GAVE HIM TO SHOW UNTO HIS SERVANTS, EVEN THE THINGS WHICH MUST SHORTLY COME TO PASS." Here is the name of the Book, and also the sum of contents. It is a Revelation--Greek, apokalupsis an Unveiling--from which comes the often used title "Apocalypse." But note, it is a revelation of Jesus Christ. Now in this book the Lord Jesus Christ Himself is revealed to us in new and wondrous light; but it is not meant that this is exclusively a revelation of Himself, but rather that it is a revelation from Him, one which God gave Him (compare John 17:7, 8) that He might show it to His servants; and which not only unveils Him in His glory, but also reveals to us many other things besides, namely, "things which must shortly come to pass."

      The time when these things are to come to pass is "shortly." This expression has been felt to be a difficulty.

      Nineteen hundred years have well nigh elapsed--and have these things even yet transpired? Some (the "Praeterist" school) say, "Yes, long ago." We will not stop to bother with that: it is too obviously wrong to require refutation. Others say, "Well, they began to come to pass shortly after John wrote." These are "Historical" interpreters. However, neither does that meet the difficulty; it does not say that these things must shortly begin, and that the fulfillment will drag through many centuries, but they must "shortly come to pass." The Coming of Christ on the clouds of heaven (verse 7) is one of those things that were shortly to come to pass; but we know that that has not come to pass as yet. Some say "shortly" means "rapidly"--that is, once these things start they will transpire quickly. That may be true, but John is not talking about the irrelevant question of how much time these things will consume when once they have begun. The burning and urgent fact which he tells us is that "the time is at hand," the time when these things must come to pass (verse 3). Yet 1900 years have fled. What, then, shall we say to these things? [4]

      In this, as in all other difficulties we may meet (and we will meet some of them), we must deal fairly with the word of God. It is better to confess inability to explain certain things than to put ourselves off with cheap and shallow explanations, or even to wrest the word of God in order to help Him out--like Uzzah, who put out his hand to save the Ark.

      The difficulty here, however, is not greater than it is elsewhere. Paul says, "The Lord is at hand" (Phil. 4:5). James says, "The coming of the Lord is at hand." (Jas. 5:8). Peter says, "The end of all things is at hand." (1 Pet. 4:7.) Some one will say, "One day is With the Lord as a thousand years, and a thousand years as one day"--a statement which declares that God does not estimate time by human standards. But when speaking to men God adapts His language to human understanding, and He knows how to distinguish a long time or a short time. (Comp., for example, Hos. 3:4 and Acts 1:5; Dan. 8:26; 10:14.)

      The explanation is to be sought in the imminency of the events. These are things that are certain and decreed and have from the first been ready to break in upon the world at any time. Though they have been delayed beyond what men would have expected, they are surely at hand, and with every day's delay the certainty grows. "The judge standeth before the door," declares James (5:9). One step therefore--a moment that may break at any time--and He is here! Therefore be ye ready, for ye know not when your Lord cometh. In the same way are all these things at hand, and "shortly" to come to pass.

      This point is of such importance that it must have a little more space. Thus, for example, we find this statement in the epistle to the Hebrews:--

      "For yet a very little while, He that cometh shall come and shall not tarry." (Heb. 10:37.) In Habakkuk 2:2, 3, (to which Heb. 10:37 refers) we read, "Write the vision and make it plain upon tablets, that he may run that readeth it. For the vision is yet for the appointed time, and it hasteth toward the end, and it shall not lie: though it tarry, wait for it; because it will surely come, it will not delay." Ponder that. The prophet speaks of a vision which is very urgent, requiring instant action; whoso reads it, let him run. It is set for the appointed time (what time we know not) and lingers not: it hastes, it rushes on swiftly. Yet if it tarry, faint not: wait for it! You will not be disappointed: it is certainly coming, how quickly none can tell: it will come as soon as due, and not a moment behind. This is imminency.

      Another picture of a thing imminent, although a long period of waiting may intervene, is seen in the conclusion of the parable of the Unjust Judge, (Luke 18:1-8)--"Shall not God avenge his elect that cry to him day and night, and yet he is longsuffering over them?" Here is unexpected delay. Yet they must not give up, but pray always and not faint. God is sure to rise up for them; and though for a time He bears long, yet "I say unto you that [5] he will avenge them speedily." (Greek, en tachei)--which is exactly the expression which in Rev. 1:1 is translated "shortly." These things, then, are urgent because imminent; and though the fulfillment has tarried long beyond all expectation, it will come "en tachei," speedily, shortly--to us always just ahead--the long delay having served only to make it that much nearer and more urgent.¹

      "And he sent and signified it by his angel unto his servant John; who bare witness of the Word of God, and of the testimony of Jesus Christ, even of all things that he saw." (1:1, 2.) The revelation which God gave Him to show His servants of things that must shortly come to pass, the Lord Jesus through His angel (for all angels are subject to Him, 1 Pet. 3:22) signified (a word which, though used of ordinary communications also suggested that this revelation was transmitted in visions) to His servant John. For "the Lord Jehovah will do nothing, except he reveal his secret unto his servants the prophets." (Amos 3:7.) This servant John was more than a prophet: he was an apostle; and he was more than a servant: he was a friend, one of those to whom the Lord divulged all His plans (John 15:15), in order that He might communicate them to the other servant-friends. And John did so. He bore witness of all. He told faithfully what he saw. He was not a "thinker"--he was a "seer." He was not an author: he was a witness. He was not a philosopher: he was a messenger.

      The nature and contents of this book may be gathered here: It is a Revelation--not a mere repetition or a sum-up of former prophecy (though he makes continual use of all)--but a revealing also of what was never before divulged. The content of the Revelation is summed up as "the word of God and the testimony of Jesus Christ."

      Now comes the beatitude--a forgotten beatitude some say--God pronouncing blessing (1) upon the person who reads, (2) on them that the words of this prophecy, and (3) keep the the things that are written therein. Here is the reason: "For the time is at [6] hand." Now when that time breaks it will be seen that to have known the truths set forth in this book is a matter of paramount importance. It is therefore necessary for us to know them before that time breaks in upon the world, that that day may not take us unawares, as surely it will overtake the dwellers on the earth (Luke 21:34-36; 1 Thess. 5:1-9). In this also lies the permanent value of the book. The book of Revelation is not only for the great times of which it speaks, but for all time, for the whole age. Those who read it and take it to heart will not only be prepared for the crisis-time which is coming, no man knows when, but in the meanwhile for every-day life. It constrains us to live in the light of His coming; it inspires to "holy living and godliness" (2 Pet. 3:11). He tells us beforehand what shall be, that we may set ourselves right in view of it all. The time is left undefined but imminent that all along we may watch, and walk circumspectly even now (for the evil forces of which the Revelation tells are secretly already at work. 2 Thess. 2:7). Also by the teaching of this book we shall be able to discern the present trend of things. We shall keep ourselves unspotted, not building upon the uncertainties of this world, but looking for the day of His coming as the goal of all our hope. If the great crisis comes while we live, we shall "prevail to escape" (Luke 21:36) and be caught up to meet the Lord in the air; and, if it does not come within our lifetime, we shall fall asleep in Jesus and be found ready when He comes. Blessed, therefore, is he who reads, they that hear, they that keep, the words of the prophecy of this book: for the time is at hand!

      With this beatitude and benediction the superscription is closed. Now comes the salutation.

      "John to the seven churches that are in Asia: Grace to you and peace." This is the usual apostolic salutation: grace first--grace by which we are saved and kept: and, through it, peace--with God. But how unusual a name he sets forth the Godhead, the Father, the Son, the Holy Spirit. Even the order is different. The Father first: He is described as the One "who is and who was and who is to come" which comes as near representing the Old Testament Name, Jehovah, as anything in the New Testament. (See Exod. 3:14 and marginal note in Rev. Version.) The Spirit, next; and though we are elsewhere solemnly assured that there is but One Spirit (Eph. 4:4), He is referred to here as "the seven Spirits that are before His throne"--the explanation of which we will give later. Then the Son; and to Him are given three titles, corresponding to three stages in His Divine human career: (1) "The faithful Witness." That is what He was first (John 3:34), and is yet. (2) "The first-born from the dead." That He became next, when He arose from the dead. (3) "The ruler of the kings of the earth." That follows after His exaltation. The right and title to that is His now; but the actual manifestation of it will come in the day when every knee shall bow, and the kingdom of the world shall [7] have become the Kingdom of the Lord and of His Christ. (Rev. 11:15.)

      Of Him John has a further word to say to us, "Unto him that loveth us, and loosed us from our sins by his blood"--He loveth us--that is continual. The first great proof of this love is that with His blood He broke the bonds and fetters of sin which had us in guilt and condemnation, "And he made us to be a kingdom"--through the power of that blood and the redemption it wrought for us--"priests unto his God and Father." (Comp. 1 Pet. 2:9.) We are all that now. But before the book closes a yet greater realization of that shall be seen (20:6).

      "Unto him be the glory and the dominion for ever and ever. Amen." Upon this "glory and power for ever" turns the book of Revelation and in the mention of it, the inspired writer is suddenly transported, beholding Him coming in power and great glory. "Behold"--he cries out--"he cometh with the clouds; and every eye shall see him, and they that pierced him"--a new and wider fulfillment of the old prophecy (John 19:37)--"and all the tribes of the earth shall mourn over him. Even so, Amen." He cometh with the clouds! It is, then, He of whom Daniel spoke--the one like unto a Son of man who "came with the clouds of heaven;" to whom was given "dominion and glory and a kingdom that all the people, nations, and languages should serve him: his dominion is an everlasting dominion, and his kingdom that which shall not be destroyed"? (Dan. 7:13, 14.) With this great Son of man of Daniel's prophecy the Lord Jesus identified Himself to His disciples (Matt. 24:30; 25:31) and again in His confession before Caiaphas the highpriest (Matt. 26:64).

      "Behold, he cometh!" cries John, and "Even so! Amen." Yea, come--come, Lord Jesus! It is the first prayer in this book. It is also the last. "Yea, I am come quickly. Amen: come, Lord Jesus" (22:20). Let us pray so with him!

      This (verse 7) is the Key-Text. This is the motto of the whole book. It declares the great theme of the Apocalypse: The glorious Coming of our Lord Jesus Christ--what things lead up to it, and what follows and comes of it--this is the central teaching of the book of Revelation. He cometh. Back of it all stands the solemn attestation of the all-wise and all-mighty One. (Verse 8.) It is He that guarantees that glorious issue. "I am the Alpha and the Omega," saith the Lord, who is, and who was, and who is to come, the Almighty." The zeal of Jehovah of Hosts shall perform this.

[TR3A 3-9]