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, as such, "not as the word of men, but for what it really is, the word of God," (1 Thessalonians 2:13). "But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word." (Isaiah 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 who reads, on those who hear and keep the things written in it. 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 . . ." "Write in a book what you see, and send it to the seven churches:" "I, Jesus, have sent My angel to testify to you these things for the churches." (Revelation 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 portion 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.

      A glance over the book reveals three chief parts:

1. the first chapter stands distinct, as introductory;
2. the second and third chapters belong together and are distinct, containing special messages to the seven congregations in Asia;
3. and the rest of the book (chapters 4 to 22) forms a connected prophecy closing with an epilog.

      We now take up the first of these three divisions, the first chapter.

      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 (vs. 1-3)
2. The Salutation (vs. 4-6)
3. The Key-Text, (vs. 7) solemnly attested by the voice of God. (vs. 8)

"THE REVELATION OF JESUS CHRIST, WHICH GOD GAVE HIM TO SHOW TO HIS BOND-SERVANTS, THE THINGS WHICH MUST SOON TAKE PLACE." [4]

      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, particularly, "things which must soon take place." ("the things which must shortly come to pass" ASV).

      Nineteen hundred years have passed--and have these things even yet taken place? Some (the "Praeterist" school) say, "Yes, long ago." We will not stop to reply to that: it is too obviously wrong to require refutation. Others say, "Well, they began to happen soon after John wrote." Those are the "Historical" interpreters. However, neither does that meet the difficulty. It does not say that these things must soon begin, and that the fulfillment will drag through many centuries, but they must "soon take place." The Coming of Christ on the clouds of heaven (verse 7) is one of those things that were shortly to take place; but we know that has not yet happened. Some say "soon," or, "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 near," the time when these things must take place (verse 3). Yet 1900 years have fled. What, then, shall we say to these things?

      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 twist 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 near" (Philippians 4:5). James says, "the Lord's coming is near" (James 5:8). Peter says, "The end of all things is near." (1 Peter 4:7.) Someone will say, "With the Lord a day is like a thousand years, and a thousand years are like a 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. (Compare, for example, Hosea 3:4 and Acts 1:5; Daniel 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 is standing right at the door," declares James (5:9). One step therefore--a moment that may break at any time--and He is here! Therefore be ready, for you know not when your Lord shall come. In the same way are all these things at hand, and "soon" to take place.

      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 in just a very little while, He who is coming will come, and will not delay." (Hebrews 10:37.) In Habakkuk 2:2, 3 (to which Hebrews 10:37 refers) we read,

      "Record the vision and inscribe it on tablets, that the one who reads it may run. For the vision is yet for the appointed time; It hastens toward the goal, and it will not fail. Though it tarries, wait for it; For it will certainly come, it will not delay."

      Think deeply on that. The prophet speaks of a vision which is very urgent, requiring instant action; whoever 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)--"Will not God bring about justice for His elect who cry to Him day and night, and will He delay long 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 tell you that He will bring about justice for them quickly" (Greek, en tachei)--which is exactly the expression which in Revelation 1:1 is translated "soon," or "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 [5]

      "He made it known by sending His angel to his servant John; who testifies to everything he saw--that is, the word of God and the testimony of Jesus Christ." (1:1, 2.) The revelation which God gave Him to show His servants of things that must shortly take place. The Lord Jesus through His angel, (for all angels are subject to Him, 1 Peter 3:22) made it known to His servant John. (Or, "communicated to His servant John," NASB.) For "Surely the Sovereign Lord does nothing without revealing His plan to 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), so 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 the words of this prophecy, and
2. on those hear it, and
3. heed the things that are written in it.

      Here is the reason: "Because the time is near."

      Now when that time breaks it will be seen that to have known the truths revealed 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 Thessalonians 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 meantime for everyday life. It constrains us to live in the light of His coming; it inspires us to live "holy and godly lives" (2 Peter 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 Thessalonians 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 banking 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 "be able 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 in Him 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. [6]

      "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 strangely does he set 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 Exodus 3:14 and marginal note in Revised Version.)

      The Spirit, next; and though we are elsewhere solemnly assured that there is but one Spirit (Ephesians 4:4), He is referred to here as "the seven Spirits who 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:

4. "The faithful witness." That is what He was first (John 3:34), and is yet.
5. "The first-born of the dead." That He became next, when He arose from the dead.
6. "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 have become the kingdom of the Lord and of His Christ. (Revelation 11:15.)

      Of Him John has a further word to say to us, "To Him who loves us and released us from our sins by His blood."--He loves us--that is continuous. The first great proof of this love is that with His blood He broke the bonds and fetters of sin which held us in guilt and condemnation, "And He has made us to be a kingdom"--through the power of that blood and the redemption it wrought for us--"priests to His God and Father." (Compare 1 Peter 2:9.) We are all that now. But before the book closes a yet greater realization of it shall be seen (20:6).

      John concludes the salutation with the words "to Him be the glory and the dominion forever and ever. Amen." Upon this "glory and dominion 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. This is our key text:

      "BEHOLD"--he cries out--"HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him"--a new and wider fulfillment of the old prophecy (John 19:37)--"and all the tribes of the earth will mourn over of him. So it is to be. Amen." He comes 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 "authority, glory and sovereign power; all peoples, nations and men of every language worshipped Him. His dominion an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed." (Daniel 7:13, 14.) With this great Son of man of Daniel's prophecy the Lord Jesus identified Himself to His disciples (Matthew 24:30; 25:31) and again in His confession before Caiaphas the high priest (Matthew 26:64).

      "Behold, He is coming" cries John, and "So it is to be. Amen," Yes, come--come, Lord Jesus! It is the first prayer in this book. It is also the last. "Yes, I am coming 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 is coming. 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," says the Lord God, "who is, and who was, and who is to come, the Almighty." The zeal of Jehovah of Hosts shall perform this.

1. Shall we take God's estimate of this book or man's?
2. "There should be a general revival of reading of the Revelation for the things which are clearly revealed," says a noted teacher: "Let the mind dwell on what can be understood . . . Let the [7] Revelation be read by everybody for what anyone may understand. With it as a preliminary, many will be able to understand better the things difficult of interpretation."
3. "A wonderful stimulus to reading this book should come in the words found at the beginning and again at the end. (See 1:3 and 22:7.) 'Blessed is he that readeth and they that hear and keep the words of this prophecy.' No such benediction is pronounced in connection with any other book of the Bible. This promise brings the book down to the realm of the practical. It should be one of the most frequently read books of the Bible. It ought to be classed certainly among the first five devotional books of the Bible." (W. W. White.)
4. It is to be noticed that the blessing is not, in the first place, to those who understand it. Of course an understanding is necessary; but the read, hear, take to heart comes first; the understanding springs up--grows with that and follows. What cannot be grasped at once should also be "kept." As Jacob kept Joseph's dreams in mind (Genesis 37:11), as Mary pondered in her heart what she had heard and seen (Luke 2:19, 51), so may we treasure and ponder the words of this book.
5. "To show to His bond-servants." The secret of the Lord is for those that fear Him, and He will show them His covenant. (Psalms 25:15.) Prophecy "conceals while revealing." It is like the parables of Jesus which were given that some might understand while others would not. (Mark 4:11, 12.) As the time of fulfillment approaches, the friends of God will understand more and more perfectly, while God's enemies become more and more dull of sight and hearing. (Compare Daniel 12:10.)
6. "His bond-servants." Paul "served the Lord with all humility." (Acts 20:19.) Do you think this book was meant to minister to human pride and conceit? Or that "deep thinkers" may glorify themselves with it? No, it makes fools of the proud, and ministers grace the lowly. It is for servants.
7. No better help for the understanding of Revelation, and nothing that will so keep up the interest between these lessons, could be suggested than a frequent re-reading of the whole of it. Read it for the portions you can readily understand (but never to bolster up a theory). Read it to get the structure of the book. Read it to learn what it has to tell you about the Lord Jesus: His Person, work, offices; about God; about the Spirit; about salvation, about the blood; repentance; heaven; worship and praise; angels; about Satan and demons; about man in his fallen and in his redeemed estate; about sin, judgment, retribution; about the Church; about Israel. To those who do that it will become more and more luminous and helpful, one of the best loved books of the Bible.
8. "To Him who loves us and released us from our sins by his blood." Can you say that? Then you can also join in with John the Beloved; and say, "Amen, come, Lord Jesus!" (Revelation 22:20.)

[TR4R 4-8]