The Revelation of John : an interpretation of the book with an introduction and a translation

Preface

In the following pages an attempt is made to reach an interpretation of the Revelation of John that will be both reasonable and in accord with the best modern scholarship and at the same time so simple that the ordinary layman will find it easily within his grasp. It is hoped, therefore, that these pages may be found profitable by all who are interested in the interpretation of the closing book of the New Testament.

Although this volume is the result of study extending over many years it makes no claim to exhaustiveness ; indeed it is only an interpretation, and that merely in outline, of the book. An accurate interpretation of every word and phrase of the book along historical lines is impossible in the present state of our knowledge, but enough is known to enable us to understand it in a general way, and this general knowledge is of very great practical value.

For the reader's convenience, and because careful study showed both the Authorized Version of 1611 and the Revised Version of 1885 to be defective, it was found necessary to include a fresh translation of the book in this volume. A translation, as literal as possible, into clear, simple, modern English has been the aim. Although in many ways the book is a difficult one for the translator it is hoped some success has been obtained. The translation is inserted as Appendix I. In Appendix II will be found brief explanations of the very few technical terms and proper names used in the volume the explanation of which might be helpful to some readers.

If the succeeding pages prove to be a help to the intelligent comprehension of the book the writer of them will rejoice that his labour has not been in vain.

c. c. w.

Part I. Introduction II L The Apocalyptic Age 13

II. The Apocalyptic Literature 18

III. The Revelation of John as an Apocalypse 28

IV. The Historical Setting of the Apocalypse of John. 30 V. Its Author 37

VI. Its Date 38

VII. Its Unity 39

VIII. Its Destination and Purpose. . 43

IX. Its Symbolism 45

X. Its Contents and Plan 46

XI. Its Interpretation 49

Introduction

In order to obtain a proper understanding of any book of the Bible it is absolutely indispensable to know the circumstances surrounding it.- The age in which it was written, the situation that called it forth, the author, and the purpose he had in view, the class of literature to which it belongs, as well as any other general features regarding it that throw light on its meaning, must be taken into account. This has been fully recognized for so long a time that no argument is needed to establish its truth. It applies however, with special force to the Book of Revelation. Few portions of the Canonical scriptures have been burdened and obscured by so many unreasonable and fantastic attempts to explain them as has this splendid book which, as Dr. Swete well says, is in some respects the crown of the New Testament canon. In the following pages an attempt is made to review these surrounding circumstances briefly and comprehensively but by no means exhaustively.

I

I

THE APOCALYPTIC AGE

While it may be freely admitted that the literature of the Persians, Babylonians, Greeks, and Egyptians furnishes many examples of apocalyptic writings, and while we find passages in the historical and prophetic books of the Old Testament that present distinct apocalyptic features, yet it is to a certain period in the history of the Israelitish people and the Christian Church that the apocalyptic literature with which we are more immediately concerned belongs. This period may be called the Apocalyptic Age and extends, generally speaking, from the close of the seventh century before Christ when the Babylonian captivity began, to the Edict of Constantine in 313 A. D. Probably never in the world's history has any religion been called to pass through such a long period of extreme trial as this. There were conflicts with political powers, pagan religions, and foreign influences of various sorts, all of which were especially severe in the first and second centuries B. C. and the first century A. D. A brief review of the history of Judaism and Christianity during this long season of extreme trial will help us to see how the apocalyptic literature arose.

The conquest of Judah by the Babylonians was begun soon after they captured Nineveh in 606 B. C. and was carried on with all the barbarities of ancient warfare until the country was entirely in their power in 586 B. C. Jerusalem was besieged, and ultimately captured, many of the best people were carried away to Babylon, some of whom were treated to all the refinements of ancient cruelty. The city and temple were laid in ruins and remained so for many years, (See Dan. 2, 2 Kings xxiv and xxv, Ezek. i:i, 2, Esther ii:5, 6, Ezra 1:7-11, 2 Chron. xxxvi 117-21, Jer. xxxivn, xxxix, lii).

The exile was complete from 586 B. C. to 536 B. C. and during that time the Jews were in a condition of nominal slavery in Babylon, which, while severe and trying as we learn from the

137th Psalm, was much less rigorous than that to which captive peoples were generally subjected. Probably however it will be nearer the truth to say that their condition varied with the place and time as we may gather from the indications in the narratives. The first band of exiles were allowed to build houses and plant gardens (Jer. xxix:5f) and to live in communities of their own (Ezra viii : 1 7, Ezek. i:i ) under their own elders (Ezek. viii:i, xxiv:i, xx:i) while Jehoiachin after many years captivity received consideration of the ruler (2 Kings xxv: 27ft). On the other hand the Chaldeans were often cruel (Jer. xxix:2iff) and afflicted them with hard service (Isa. xiv:3f).

The Persian period extended from 536 B. C. to 333 B. C. Although the records of this time are fragmentary and broken they are sufficient to show that the religious life of Israel made little real advance in spite of the return from the exile. The temple was rebuilt under difficulties (Ezra iv:2ff, v:3ff, v:i6ff, vi:i5, Hag. i:2) and the inter-marriage of the Jews with heathens would tend to diminish the vigour of the religion of Israel, (Ezra x). The walls of Jerusalem were rebuilt (Neh. vi:i5), the condition of the poor improved (Neh. v:i-i2), the law of God was published (Neh. viii: 1-8), and other steps were taken to improve the religious condition of the people (Neh. ix and x). However years later Nehemiah found many old abuses still existing and took vigorous action to have them removed (Neh. xiii). It is clear that strong disintegrating influences were at work as is evident from the drastic measures taken by Ezra and Nehemiah to counteract them, and little if any permanent improvement was made in the religious condition of the Jews.

The Greek period (333-63 B. C.) shows us powerful foreign influences at work on the Jews and their religion. For centuries they had been scattering and as time passed they became more and more diffused over the whole civilized world. A great dispersion took place at the beginning of the third century B. C. when thousands of Jews were transported to Egypt to serve as colonists and support the reigning dynasty; besides, the opportunities of commerce attracted them. This dispersion brought them under Hellenizing influences. But their hearts were still at home and as they returned on visits to Jerusalem, themselves Hellenized, they exerted a subtle influence on the Jews in Palestine. So great was the Hellenizing influence that

The Apocalyptic Age the Scriptures had to be translated into the Greek in order that they might be able to read them. Antiochus IV (Epiphanes) endeavored to hasten this Hellenizing by force soon after he came to the throne of Syria in 175 B. C. For some years there was much disturbance, the temple being profaned and robbed and many citizens of Jerusalem put to death in 170 while in 168 the city was laid waste, orders given that Jewish rites in the temple should cease, and an idol altar "the abomination of desolation/' set up in the temple instead, copies of the law were searched for and destroyed and merciless cruelties meted out to the Jewish inhabitants. It was the avowed intention to extirpate the Jewish religion. Every village was required to set up its heathen altar and heathen sacrifices must be duly offered by the citizens. But nothing could force Israel to abandon her ancestral worship. The terrible persecution served to fire the devotion of many, and as a result we find the Jews rising in rebellion under an aged but brave priest named Mattathias and his sons. This Jewish War of Independence was led by Judas Maccabaeus, a son of Mattathias, and was so successful that Israel became independent again (162 B. C), restored her religious rites, and in spite of many attacks by the Syrians and others and of many complications and difficulties preserved her independence until Jerusalem was captured by the Roman general Pompey in 63 B. C.

The Roman period (B. C. 63 and onward to the Edict of Constantine 313 A. D.) sees the final overthrow of the Israelitish nation. Pompey besieged Jerusalem to put an end to the growing anarchy in the country, captured the city, demolished its walls, and is said even to have desecrated the Temple by entering the Holy of Holies itself, while eight years later Crassus again pillaged the Temple. There was much disturbance in the land until Roman rule was at last securely established in 37 B. C. A time of peace and prosperity followed. But in the second and third quarters of the first century A. D. discontent spread rapidly among the people. A systematic campaign was carried on to re-establish Roman power in Palestine. After reconquering and subduing the northern part of the country the city of Jerusalem was besieged by Titus, and fell after a siege of 143 days,— perhaps the most terrible in its history. The city was crowded by pilgrims attending the Passover while the season intensified the sufferings of the besieged, the final fall x6 of the city taking place in the hottest part of the year. Famine, thirst, disease, deportation of many of the inhabitants, and the crucifixion of fully 3500 of the best citizens until wood for crosses failed, completed the awful trials of the people of the ill-fated city. Thus in blood and fire the Jewish political system perished, while the Arch of Titus at Rome, adorned with the table of shew bread, the golden candlestick and the silver trumpets from the Temple, commemorated the great Roman victory.

While this conquest of Palestine was going on in the east the great persecution of the Christians was beginning further west. The great fire in Rome in A. D. 64 was viewed as a token of the displeasure of the gods who must be appeased while the people clamoured loudly that the injury be avenged. Nero, the emperor, soon decided on a persecution of the Christians as the best means of doing this, and thus inaugurated the great persecution of the Christians that continued with varying severity for nearly two hundred and fifty years. It became a crime to be a Christian, and a crime punishable by death, often of the most horrible character. Suspects were arrested and on conviction were forced to pay for their fidelity to Christ with their lives. In Rome under Nero they were clothed with skins of wild beasts and worried to death by dogs, cast to the lions to entertain the crowds at the theatres, or tied to posts, soaked with oil and allowed to burn alive, to light the gardens of the emperor at night. The persecution later became general throughout the empire and continued till liberty was given the Christians, to hold their meetings without molestation, by Constantine in 313 A. D.

This brief survey of the long period which has been designated, "The Apocalyptic Age" shows it to have been a very remarkable and trying one for the people of Israel and the early Christian church. For more than nine hundred years the chosen race and its Christian offshoot were forced to face the most powerful and continuous combination of disintegrating forces that has ever been directed against any race of people, and from a human point of view at least, the mitigating circumstances were few. The country was overrun and conquered again and again ; their capital city was laid in ruins several times ; their people were reduced to slavery or put to death in the most cruel way ; strenuous efforts were made to crush their religion and put it out

The Apocqlyptic Age of existence ; their temple was several times desecrated in ways that were abhorrent to them; the influences of their Gentile conquerors were brought to bear on them powerfully by the Babylonians, Persians, Greeks, and Romans in succession; attempts to force them to adopt the pagan religion of their conquerors were made with death as the penalty for refusal ; their people were becoming more and more scattered over the world, while the voice of authoritative prophecy was growing increasingly faint, until in the Maccabean time or earlier, it ceased entirely to speak in any way that Israel's people could recognize as the message of God. It is true that the Persian period gave them the opportunity of returning to Palestine and allowed them some religious and political freedom and that the Maccabean revolt brought them temporary independence. But these were of little permanent value to them because in the former they were too weak to make much permanent advance, while in the latter they were continually beset by influences so powerful that they must ultimately be ovenvhelmed by them.

On four distinct occasions things reached a crisis for the Jews — the overthrow and enslavement of Judah by the Babylonians, the age of Antiochus Epiphanes, the Roman conquest, and the final subjugation under the Romans, the climax coming in the Roman period and especially with the conquest of Jerusalem under Titus. Under the crushing rule of the Romans all earthly hope of national and religious restoration disappeared.

As the hope of restoration to national and religious eminence decreased, two things rapidly developed. First the Messianic hope. It became increasingly clear to the devout and thoughtful among the people that Israel's only hope was in God and especially in the promised Deliverer. This hope was very strong in the first century A. D. Although Christians recognize Jesus of Nazareth as its fulfilment, He has never been recognized as such by the Jewish people as a whole and they still look forward to the coming of the Anointed One of God. Secondly the rise and development of the Apocalyptic Literature. But this brings us to the next section.

II

Apocalyptic Literature naturally belongs to the period designated above as the Apocalyptic Age. Passing over the brief apocalyptic passages in the older books we find the first distinctly apocalyptical book is Ezekiel though it is interspersed here and there with historical and prophetic passages. Ezekiel was a priest and one of a band of Hebrews who w T ere transported to Babylonia. His book belongs to the earlier half of the period of the captivity. The Book of Daniel also belongs to the time of the Babylonian captivity if we accept the older view of its date.

The golden age of Apocalyptic Literature however was roughly speaking from about 200 B. C. to about 100 A. D. at least so far as its influence on the Canonical Scriptures is concerned. In this period we find the trying times of the Maccabees and the horrors of the two Roman conquests with the opening decades of their terrible persecution of the Christians. To the times of the Maccabees the Book of Daniel is now generally assigned by scholars, while nearly a score of Jewish extra canonical writings of the same class belong to the period covered by the first and second centuries B. C. and the first century A. D. The Book of Revelation which forms the close of our New Testament, comes in the latter half of the first century after Christ. There are many apocalyptic writings — both Jewish and Christian, — which were composed after 100 A. D. but as they have no important bearing on the interpretation of the Apocalypse of John we need not pause to consider them.

That we may have a better general idea of the nature of apocalyptic writings of the period from 200 B. C. to 100 A. D. let us look more in detail at the earlier extra-canonical Jewish apocalypses. We may pass over the canonical books of Ezekiel and Daniel for the present as every Bible student has them before him.

1. The Ethiopic Enoch will be first on our list. After an introduction, in which the author announces his parable and appeals for attention (chapters 1-5), there are five main sections or parts. The first section (chap. 6-36) tells of the fall of two hundred angels who were enticed by the beauty of the daughters of men to leave heaven and become their husbands. From these unions came a race of giants three thousand cubits high. The men were taught many secrets by the angels and so led into all sin, after which the giants set upon them, consumed their possessions and smote them till their cry went up to heaven and God made the slaughter to cease, condemning the angels to be enchained and imprisoned under the hills until the time of final judgment when they shall be burned. Then all people shall pray to God, the righteous shall flourish and live long and the earth shall yield abundantly. The details of the punishment are revealed to Enoch in a dream. The second section (chap. 37-71) consists of a short introductory section and three similitudes. In the first the Messiah, the Righteous One, appears and puts an end to sinners on the earth while Enoch, carried by the clouds to heaven, beholds the Kingdom of God and the abode of the righteous and the angels, the weighing of men's actions in the balances, the place of Wisdom in heaven, and many physical mysteries such as lightnings, thunderings, hail, mist, clouds, sun and moon. In the second similitude Messiah's Judgment is the theme. Enoch sees the Son of Man beside the Head of Days while an angel explains the vision. The third similitude explains the blessedness of the righteous in heaven and the judgment and punishment of angels and men with a vision of Noah and the deluge, after which Enoch is admitted to Heaven. The third section (chap. 72-82) contains a revelation given by the angel on all sorts of geographical and astronomical matters such as the course of the sun, moon and winds, untoward days, changes to come in the last times and the return of Enoch to the earth. The fourth section (chap. 83-90) is a forecast of the future in which the deluge and the whole history of Israel from the creation of man to the end of time are revealed to him in symbolic form in visions. The fifth section is a series of exhortations (chap. 91-105) in which Enoch delivers an address on righteousness designed to instruct the righteous of all ages to come, to which are added final encouragements and messages of hope. The conclusion of the book (chap. 106-108) dwells on the marvels to accompany the birth of Noah and describes again the fiery tribulations that await the wicked and the blessings in store for the righteous.

The Ethiopic Enoch, together with the Slavonic Enoch, are fragments of an extensive Enoch literature. In Gen. v: 24 we read that "Enoch walked with God." This was understood to mean that he enjoyed superhuman privileges and received special revelations from God. It was natural then, that in the centuries when apocalyptic literature flourished a number of writings should circulate under his name. The Ethiopic Enoch as we have it now is believed by Dr. Charles and other students to be a composite work, its different parts being the productions of different authors in the first and second centuries before Christ.

2. The Slavonic Enoch or as Dr. Charles designates it, The Book of the Secrets of Enoch, is one of the most recent additions to our collection of apocalyptic literature. Its date is given as between 30 B. C. and 70 A. D. probably 1-50 A. D. and like the Ethiopic Enoch is regarded as of composite authorship.

The Book tells how Enoch is taken up into the first heaven by two angels where he sees two hundred angels guarding the treasuries of the snow, dew, and oil. They convey him to the second heaven where he sees and converses with the fallen angels. In the third heaven, the paradise prepared for the righteous, he is led to the northern region where he is shown the place of torture. In the fourth heaven, the abode of the sun and moon, he sees mysterious composite beings with heads of crocodiles and bodies of serpents, hears their song and the indescribable music of angels. He passes through the fifth and sixth heavens to the seventh where he worships the Lord who is seated on a throne, holds direct converse with Him, is anointed and enrobed in suitable apparel. From the Lord and an archangel he learns the secrets of creation, of the formation of angels and human beings, of man's fall and judgment and of God's purpose for the future. He writes many books and then returns to earth for thirty days to impart the true knowledge of God. On his return to earth Enoch tells of his impressions in the heavens, of how he received his visions and wrote them down, and instructs his hearers in the things that he says are most pleasing to God. He enjoins them to give heed to and circulate his writings, announcing at the same time that the hour for his ascension to heaven has come. After giving a further series of instructions Enoch is mysteriously taken up into heaven while a thick darkness covers the earth.

3. The Sibyline Oracles are a collection of poems in hexameter verse from Jewish, Christian, heathen and neutral sources. According to Ewald and Alexandre they extend over a period of more than 400 years from 140 B. C.

The Oracles contain an account of human history from the Creation to the dispersion of the Jews, the reign of the Romans and the time of Christ. There are many predictions of wickedness, plagues, woes, judgments of the wicked and righteous, and the resurrection, as well as of impending calamities to fall on various nations and peoples, the coming of God and the Messianic age. The Jews and Judaea are praised while other peoples and countries are denounced. The teaching, miracles, baptism, incarnation and pre-existence of the Son of God are described.

4. The Assumption of Moses. This work was lost for several centuries but an old Latin version of it was found in Milan in 1 86 1. It was probably written during the earthly life of our Lord, i. e. 1-30 A. D.

The book tells how Moses appoints Joshua as his successor and gives him his writings to preserve carefully. He forecasts the destinies of the tribes and how they will fall into idolatry and then repent after a king from the east has burned their colony and temple and made them captives ; how on the prayers of a certain one some would return but later their priests would again become idolatrous through the influence of wicked, usurping, and tyrannous kings. Then there follow predictions of awful persecutions, after which the Most High will appear, establish His kingdom, bless and exalt Israel and punish the Gentiles, while darkness covers the trembling earth and the sun and moon refuse to shine. Moses again charges Joshua to keep these words safe, declares that from his death to the Advent will be two hundred and fifty times, places him in his own seat and comforts him by reminding him of the providence of God.

5. Fourth Ezra contains a series of seven visions and in the Latin version some extra chapters. In the first vision Ezra's mind is disturbed by doubts as to the origin of sin and suffering in the world ; an angel answers that God's ways are inscrutable and the mind of man can comprehend little. But as

Ezra pleads the pain of ignorance on such vital matters the angel assures him of a change of aeon about to come and bids him fast for seven days at the end of which he will receive further revelations. In the second vision Ezra is informed that God loves His people though He has given them into the hand of the heathen for reasons beyond the comprehension of man, but deliverance is drawing near. The third vision comes after another seven days' fast, and in it Ezra is informed that the reason why Israel does not possess her own land is that an evil age must precede the good, that God's mercy is consistent with the sufferings of those condemned, that the Son of God is coming in judgment with terrible punishment for the evil-doers and much joy for the righteous. The fourth vision pictures Zion's present sorrow and coming glory, the fifth the world empire, and the sixth the Son of God establishing the Messianic Age, while the seventh contains the legend of Ezra's rewriting the lost Scriptures. The book concludes with an account of Ezra's decease. The book belongs to the last quarter of the first Christian century.

6. The Apocalypse of Baruch is one of a number of books ascribed by their authors to Baruch, the companion and assistant of Jeremiah. The Apocalypse of Baruch in a Syriac text was brought to light by Ceriani and later published by him. Various opinions are held as to its authorship and date, Dr. Charles, probably the best English authority on extra-canonical apocalyptic literature, believes it to have been the product of several independent works pieced together during the latter half of the first Christian century. The resemblances of the book to Fourth Esdras are so numerous and striking that they have been called "the twin apocalypses."

In the book Baruch is represented as speaking in the first person, of events that are represented as taking place in and around Jerusalem about the time of its capture by the Chaldeans. The book opens with an account of God's condemnation of the wickedness of Judah and His determination to chastise her for a time. The next day the Chaldeans encompass the city after the angels have overthrown the walls and hidden the sacred vessels. The people are taken captive by the Chaldeans and the city is temporarily delivered to them. Jeremiah is commanded to go with the captives to Babylon and Baruch to remain in Jerusalem to receive disclosures of the future. Baruch fasts and gives way to utter despair. But in the revelations from God he learns that he will endure to the end though there will be troublous times with punishment for the wicked and exaltation for the righteous. Baruch is then informed as to his coming departure from the earth and is commanded to gather together the people and instruct them, which he does. At the request of the people Baruch writes letters to their brethren across the Euphrates and in Babylon.

7. The Greek Baruch, another apocalyptic book bearing the name of Baruch, was discovered and published in 1896 though it was known to have existed in early times. It was written in the second century A. D. apparently to fulfil a promise in the Syriac Baruch that after forty days God would give Baruch further revelations regarding the material world.

As Baruch prays and laments over the fall of Judah an angel visits him and takes him up to heaven where he sees astounding creatures, hybrids of oxen, sheep, goats, men, etc., under the figures of which the mysteries of the natural world are explained to him as well as their relation to the righteous and the wicked in the world. After all this the gate of heaven closes and the angel returns to earth with Baruch.

8. The Psalter of Solomon is a name given to a collection of eighteen independent psalms written by various authors between 70 and 40 B. C. from an early date ascribed to Solomon by others, though the psalms nowhere claim him as their author.

Psalms i, 2, and 8 deal with the sin and punishment of Jerusalem and the fate of its besieger. Psalms 3, 13, 14 and

15 contrast the righteous and the wicked while Psalm 4 describes and denounces the "menpleasers." Ps. 5, 6 and 9 tell of God's justice and mercy to the righteous. Ps. 12 describes the deeds and punishment of the deceitful tongue. Ps. 7 and

16 are made up of prayers, confessions, and praise. Ps. 10 dwells on the benefits of suffering. Ps. 11, 17 and 18 speak of the overthrow of the Jews and their coming restoration under the Messiah.

9. A number of writings based on the Book of Genesis may be mentioned.

A. The Testaments of the Twelve Patriarchs represents each of the twelve sons of Jacob in turn calling his children to him just before his death and addressing them retrospectively and prospectively much as Jacob does in Gen. 49, each however speaking on a different theme, each testament speaking of some merit or defect prominent in his life. The Testaments are thought to be originally the work of several Jewish writers in the first and second centuries B. C. but during the first three centuries of our era additions were made to them by several Christian writers.