they

, a nd
deth
a t rea cy,
he th ophe
sed is is pr
“Bles of th
e w ords h are
th hic
hear s w
that thing t
th ose e is a
m
keep e ti
and : for th
ere in
en th
writt
” :3 —
ha nd on 1
velati
— Re
 they
, a nd
deth
a t rea cy,
he th ophe
sed is is pr
“Bles of th
e w ords h are
th hic
hear s w
that thing t
th ose e is a
m
keep e ti
and : for th
ere in
en th
writt
” :3 —
ha nd on 1
velati
— Re
 This Book is produced by

A Ministry of
Missoula Landmark Missionary Baptist Church
Missoula, Montana, USA
 Table of Contents
Foreword 4

Introduction 5

Chapter One 6
Chapter Two 6
Chapter Three 6
Chapter Four 7
Chapter Five 8
Chapter Six 9
Chapter Seven 12
Chapter Eight 12
Chapter Nine 14
Chapter Ten 16
Chapter Eleven—2nd Half 14
Chapter Eleven—1st Half 16
Chapter Twelve 18
Chapter Thirteen 22
Chapter Fourteen 26

Chapter Fifteen 31
Chapter Sixteen 33
Chapter Seventeen 38
Chapter Eighteen 43
Chapter Nineteen 45
Chapter Twenty 50
Chapter Twenty-one 55

Chapter Twenty-two 62
My Notes 69
Daniel’s Seventieth Week Chart
4

FOREWORD

To some it will seem presumptuous to write on Revelation. We

do not expect to answer all the questions which people have,
nor do we know all the answers. This outline, originally called
“brief,” has grown larger than anticipated. It was thought wise
to include some explanations of symbols and present some
explanations which possibly could be of help. We doubtless are
closely approaching the day in which men will need to know all
tile more, for unless we understand what is going on when the
man of sin is on the scene we may be deceived.
The outline is designed to show the natural divisions of the
book. Also, it points out the sequence of events in a general
way. Many details are added, with cross references to Daniel
and other portions of Scripture. The book states that it is not
sealed (22:10) as was the book of Daniel (12:4). Instead,
men are encouraged by the promise of special blessings if
they will read it, hear it, and keep the sayings of it.
Following the tenor of the Word to warn and admonish God’s
people, Revelation does so to the very last of that Word. This
author prays that many will be encouraged to read it and keep
it, utterly rejecting the excuse that it cannot be understood
except by scholars.

January 24, 1985

Edward Byrd
 5
Introduction
The Title of the Book:
The Revelation of Jesus Christ, (Revelation 1:1).

The Author:
John, sometimes called the Evangelist, because he wrote the
Gospel bearing his name. He called himself “that disciple
whom Jesus loved” (1:1), cf. John 21:7, 20.

To Whom Addressed:
The Churches, specifically the seven churches of Asia. The
Lord’s churches today, then, should heed and profit by this
message, (1:4; chapters 2 and 3).

The Subject:
Jesus revealed, particularly as to ‘‘things which must shortly
come to pass” (1:1). This is to be broken down in the outline
to follow.
The message relayed through angels to John, then to the
churches (1:1, 2).
A special blessing upon the one reading and the one hearing
this book (1:3); specially upon the one keeping (guarding, ob-
serving) it.
The vision of Christ showed to John, presenting in symbol the
Lord Jesus Christ in a guise not presented during his earthly
ministry when He was veiled in flesh: A lion (not a lamb), a
Judge (1:9-18).

The stated divisions of the book (Revelation 1:19):

• The things which thou has seen...
• The things which are, and…
• The things which shall be hereafter

An explanation of some symbols:

Revelation is a sort of underground communication from an
exiled pastor to his flock. They should know most of the sym-
bols from previous lessons, particularly from the Old Testa-
ment. This would avoid direct confrontation with his captors,
as he intended to expose them as the enemies of God’s peo-
ple. Any symbols not found in the Old Testament he explains
in the context of each usage (cf. Revelation 1:20).
6

CHAPTER ONE_________________________

[1:10-20] The Things Which Thou Hast Seen

[1:11] The Alpha and the Omega. Christ is the one

Who starts and the one who finishes His work.
The seven churches of Asia, all different, all existing at
the same time.

[1:12-18, 20] The symbolic vision of the Christ

CHAPTERS TWO AND THREE______________

[2:1 — 3:22] The Things Which Are

Letters to these churches are from the Lord Himself, by
the Spirit, directed to the “angel” (messenger, doubt-
less the pastor), for the church. Each letter has certain
characteristics to be found alike in the letters to the
others:

• A descriptive element identifying the one speaking, taken from

the original description in the vision.
• “I know thy works.” This followed by other elements fitting those
addressed is seen in each letter.
• A word of commendation when possible.
• Rebuke or instruction in cases where it is needed.
• A specific admonition to those “who have an ear,” or are willing to
hear, within the membership.
• A specific promise to the overcomer. This is obviously not all be-
lievers, but only those who by faith are submissive and obedient.

Expositors make these churches descriptive of all

churches during the present age, and they that hear
the words....” - But this is obviously not true.
It only stems from the “one true church” idea, made up
of many local bodies. The very fact that all seven, very
different churches existed at one time shows us that
many kinds of churches were present at the same time,
so that Ephesus, the first one, is not generally descrip-
tive of them all.

[2:1-7] Ephesus
 7

[2:8-11] Smyrna

[2:12-17] Pergamos

[2:18-29] Thyatira

[3:1-6] Sardis

[3:7-13] Philadelphia

[3:14-22] Laodicea

It is true that the description of these seven seems to

show a continuing decline of spirituality over a long pe-
riod but, again, Laodicea was there at the same time as
Ephesus and Philadelphia. We do not need to be dis-
couraged with the idea that most of the churches must
be like Laodicea in the end of the age.

CHAPTER FOUR________________________

[4:1 — 22:21] The Things Which Shall Be Hereafter

[4:1— 8:1] The Seven Seals

God’s methods of revealing His Truth to his people
while not revealing it to His enemies is quite remarka-
ble.
John needed to maintain his own safety by using an
underground method of communicating with his people
at Ephesus where he had been acting pastor. God, on
the other hand, does not purpose to expose some of
His ways to the world of wicked men lest they take the
information and prostrate it to their own purposes.
It should be obvious that things listed in sequence
should be chronological; two follows one, three follows
two, etc.

Stage Set for the Seals

[4:1-3] John caught up to heaven; Expositors use this

as God’s way of saying the church is caught out of the
world at this point, making it concurrent with 1 Thessa-
lonians 4:14-17. There is no justification for this, it
8

simply being a setting of the scene in heaven as indicat

-ing that the action emanates from there.

[4:4, 5] The Twenty-four Elders; Expositors say these

represent the saints of Old and New Testaments. Thus
they seek justification for their earlier claim that the
rapture had preceded this. The elders are an order of
angelic beings, special servants of God.

[4:6-8] The Four Living Creatures; Another order of

angelic beings, improperly called “beasts.” The symbol-
ic descriptions of these personages indicate the areas
of their service.

[4:9-11] Worship in Heaven; Those beings who serve

God in heaven know whereof they act. To pray for
God’s will to be done on earth as it is in heaven calls
for scenes like this.

CHAPTER FIVE________________________

[5:1-4] The Book (Scroll) sealed with seven seals; It is

suggested here that when this scroll was prepared it
was written on both sides (inside or within and on the
back). Starting at the bottom it was rolled far enough
to conceal what was said under the seventh seal, and
wax was placed at that point.
Continuing the rolling, the wording of the next section
is concealed and wax again applied. This was continued
with a “seal” after each section of the information writ-
ten on the inside until a final seal closed the entire
scroll.
Opening one seal at a time would reveal the writing in
sequence, thus describing events in chronological or-
der. Material written on the back is not a part of this
sequence, but, as can be seen, fills in details at various
places through the chronology.

2. A Worthy One Found to Open the Book

[5:5-7] John had wept because no one was at first

found to open the sealed book. This is because the
book is A Commission to Judge. All judgment has been
 9

given to Christ. Only He can carry it out. He was worthy

to take it from the hand of His Father and open it.

[5:8-14] Worship of the Lamb; The worship in Revela-

tion 4:9-11 is of the Father; here it is of the glorified
Christ.

[5:8-10] The Twenty-four Elders; worship because He

has redeemed men out of every nation and made them
to be a kingdom of priests. The translation should be

“thou... hast redeemed men by thy blood…;

and hast made them... a kingdom of priests…”

[5:11, 12] The Angels Worship the Lamb.

[5:13, 14] All Creatures Worship Him because He is

worthy to be King.

CHAPTER SIX_________________________

The Seals Opened

Remember that the seals are in sequence, hence they
reflect events following in succession. The time element
can be noted under the Second Seal.

[6:1, 2] The First Seal

The First Seal brought peace on earth (cf. Revelation
6:4) for a time. The Antichrist comes in peaceably
(Daniel 11:21, 24), later changing his manner. This
peace is hailed by a world which has been crying for
peace at any price (1 Thessalonians 5:3), but it is short
-lived.

[6:3, 4] The Second Seal

With the opening of the Second Seal, peace is taken
from the earth. Here is a good place to make a time
orientation: Daniel had prophesied of events upon Dan-
iel’s people and Jerusalem (Daniel 9:20-27).
Seventy sevens, not of days but of years, for sixty-nine
10

of them transpired between the days of Nehemiah

(Daniel 2:1, 2) and the crucifixion (Daniel 9:25, 26),
leaving one more seven (of years, that is).
A gap of time between the sixty-ninth and seventieth
seven is “the times of the Gentiles” in which we now
live.
The seventieth seven measures the length of a cove-
nant made by the “prince that shall come” (Daniel
9:26, 27) with “the many” of Israel (Daniel’s people).
Because this prince is a deceiver whom they had trust-
ed (John 5:43), he turns against the Jews and breaks
the covenant (Daniel 9:27; Daniel 11:30,36) in the
middle of the week (seven), bringing all sorts of desola-
tion and abominations.
I suggest that he either will be a renegade Jew, or be-
comes a proselyte, but breaks the covenant and for-
sakes it all. Reminds one of Karl Marx who was a de-
scendant of rabbis on both sides but hated Judaism. Of
course, Marx was not the Antichrist, only an antichrist.
This “wrath of Antichrist” begins, then, in the middle of
the week. By the end of the week, another three and a
half “times” (weeks, actually years), many things must
be accomplished (Daniel 9:24), most of which require
the return of the King and the beginning of the Millenni-
al Reign.
Will men know when he makes the coven-ant? Maybe
not the very day, but we can figure close. No man
knows the day nor the hour when the Son of man
comes (Matthew 24:36). We do know that the breaking
of the covenant will be “the revelation of the man of
sin” (2 Thessalonians 2:3). Jesus brought the Great
Tribulation together with this time (Matthew 24:15).

[6:5,6] The Third Seal

The Third Seal, which is famine, follows the wars and
violence Antichrist continues the rule he is allowed;
here we are seeing the result.

[6:7,8] The Fourth Seal

The Fourth Seal is opened, bringing death and hell
(more of the same). Remember that the happenings of
a given seal do not stop just because a subsequent seal
is opened.
 11

[6:9-11] The Fifth Seal

The Fifth Seal is opened and the martyred saints are
seen in heaven.
This scene reflects the fact that Antichrist’s wrath is
against the saints, not just against the Jews with whom
he had made the covenant. These saints are on their
faces before the throne in heaven, praying for venge-
ance upon their enemies on the earth.
Can saints feel this way toward their enemies? Davidic*
often revealed such a spirit and is not rebuked for it.
We need to agree with God regarding the spirit of those
who rebel against Him.
Their prayer is answered with the information that their
fellow-servants and brethren must also be killed as
they were. A lot of death must come to God’s people in
those days. A desire to live till Jesus comes is an invita-
tion to face such wrath of Satan.

[6:12-17] The Sixth Seal

When the Sixth Seal is opened God gets the world’s
attention! At last, there can be no more ignoring him,
for at this time comes “the great day of His wrath.” But
men still do not repent. We have no reason to believe
there shall be large numbers of people saved during
those days.

CHAPTER SEVEN______________________

(A PARENTHETICAL CHAPTER)

[7:1-3] God’s People During the Tribulation. This is a

parenthetic chapter. God’s concern for His own He de-
lays turning loose the winds of his wrath.

[7:4-8] Twelve Thousand out of each of Twelve Tribes

of literal, natural Israel are sealed so as to escape
God’s wrath. We can see why when we come to Revela-
tion 14:1-5.

[7:9-17] An innumerable company out of all nations

are delivered from the tribulation God’s wrath is not
12

poured on His own. They had endured the wrath of Anti

-christ, given into his hand to be killed (Daniel 7:21;
Revelation 13:7). the only escape being the blessed-
ness of death (Revelation 14:13).

CHAPTER EIGHT_______________________

[8:1] The Seventh Seal

The Seventh Seal is finally opened, revealing the Seven
Trumpets. The silence in heaven at this point bespeaks
the awe at what God was about to do, felt by those
who had been worshiping, now that His wrath is come.

[8:2-6] Setting the Stage for the Trumpets

Trumpet — A trumpet is a summons — to war, to wor-
ship, to judgment.
Incense — Incense is a symbol of worship; its sweet
smell rises to God.
Fire — The fire in the censor (or on the altar) bespeaks
God’s judgment. The petitions of those in heaven had
been for God to do something to stop the enemies of
His people on earth.
Prayers — The prayers symbolized by the burning in-
cense and administered, or presented to God, by the
angel at the altar, are those of all the saints crying out
together for the Lord to come. These prayers produce
the results which God had willed all the time — The
Trumpet Judgments!

[8:7 — 11:19] The Trumpet Judgments

The silence under the Seventh Seal suggests that all of
the Trumpet Judgments come under that Seal. So the
events are still chronological. All of these must be on
the inside of the scroll. We have not yet turned over to
the back or outside.

[8:7] The First Trumpet

Suggestion: Trees are symbols of great men, specially
 13

of a king (see Daniel 4). Note the use of fir tree, cedars
of Lebanon, oaks of Bashan, the fig tree, the olive tree.
etc. Grass, on the other hand is a symbol for lesser
men (cf. Isaiah 40:6,7,8; Isaiah 51:12; Micah 5:7;
James 1:10, 11; 1 Peter 1:24).

[8:8, 9] The Second Trumpet

Increasing judgment.

[8:10, 11] The Third Trumpet

The judgment is from heaven. This is the wrath of God,
but He administers it through His angels.

[8:12, 13] The Fourth Trumpet

Continuing judgment from heaven. The announcement
of three woes to come under the next three trumpets.

CHAPTER NINE________________________

(AND SECOND HALF OF CHAPTER ELEVEN)

[9:1-12] The Fifth Trumpet

The Fifth Trumpet is also the “First Woe” (cf. 8:13;
9;12).
Note: At this point we are hard put to make a determi-
nation as to the meaning of the language which is
used: Keep in mind that the trumpets describe judg-
ments which God pours on men.
Those whose names are in the book of life are not hurt
by the “locusts” out of the abyss. Ordinary locusts are
nothing like these creatures. They have no king
(Proverbs 30:27), but these do. Their appearance is
wrong; they have stings in their tails.
One point is analogous to locusts: they continue for five
months, the normal time for those creatures. But they
do not hurt the grass or green things, unlike actual lo-
custs.
While not questioning that they are real, it is evident
that they are not normal locusts. These “locusts” are
God’s instruments of judgment upon those wicked on
14

the earth, in response to the prayers of those under the

altar (6:10) to avenge their blood.
We need not be surprised that they come from the
abyss (hell), let out by a star (angel) who had fallen
(Satan), to carry out God’s purpose as Satan has been
made to do at other times (see Job).

[9:13-21] The Sixth Trumpet

The Sixth Trumpet is also the “Second Woe” (cf. 11:13,
14).
Note: There is a gap here which seems to separate the
second woe from the sixth trumpet. We are instructed
to associate the three woes with the last three trum-
pets (8:13).
We list this gap — a sort of parenthesis — after the
seventh trumpet, because it does not deal directly with
the plagues on the lost, as the trumpet judgments do
(cf. Revelation 10:1 — 11:12).

[9:13-21] The Seventh Trumpet

The Seventh Trumpet is also the “Third Woe” (cf. 11:15
-19; 12:12).

[11:18] God takes over ‘the kingdom’ (singular) which

Satan had concentrated under the rule of the Anti-
christ, leaving men to suffer the consequences of their
own folly. Now, the time has come to “destroy them
which destroy the earth.”
A second element of the third woe, the losing of their
position, perhaps is as painful to men of the world as
any of the torments inflicted by the locusts. Their howl-
ing is seen later (chapters 17 & 18.)
Another facet of God’s judging the earth at this time is
His taking of the redeemed who shall reign with Him
out of the earth in the rapture. It appears that this is
only of those who will reign (Revelation 20:4, 5) and
the giving of their rewards to them. As we shall see,
this involves the finishing of the mystery.
So we see here the rapture of the saints at the seventh
(last) trumpet, the rewarding of the saints, the proph-
ets and those who fear God’s name (which occurs at
His coming (Revelation 22:12), and the consummation
of the judgment of the wicked world.)
 15

CHAPTER TEN ________________________

(AND FIRST HALF OF CHAPTER ELEVEN)

[10:1-11] The Mighty Angel & The Little Book

The first book introduced us to the seals and bespoke
the authority of the Christ. This second book indicates
that God’s patience with wicked men has run out (v. 6).
“There should be time no longer,” properly rendered is
“There shall be no further delay”).
Observe the events, all under the sixth trumpet, bring-
ing the course of this world to a close. Just as under
the Sixth Seal “the great day of His wrath was come,”
so under the Sixth Trumpet these events of His judg-
ment are executed.
The power of angels is beyond our imagination. Evi-
dently they wield all of God’s power in doing His will.

The symbols, interestingly, portray his position:

The Cloud — A sign, testimony (See first usage -

Genesis 9:13-16).
Rainbow — Conjoined with the cloud; testimony or
covenant. God never hides His purpose. Men ought
always to be aware of what he is doing.
A Little Book — again, a testimony, a revelation.
Voice Like a Lion — authority, kingly power. All four
of these symbols are associated with the Christ.
Some may even say that this strong angel is the
Christ. It is certainly a judgment wrought by Christ’s
authority.

[10:5, 6] No More Delay

[10:7] The Mystery Finished

16

Definition: A mystery is that which has been con-

cealed, is now revealed, yet contains an element of the
supernatural.
Suggestion: Paul declared he was showing a mystery (1
Corinthians 15:51-53).
That mystery, or that element of a larger mystery, was
the rapture, changing (glorifying) of the saints. For
them, at this point, there is no more power of death.

Death, as the last enemy, will not be destroyed until

the end of the Millennium (1 Corinthians 15:26; Reve-
lation 21:4), but for the Covenant saints it is finished at
the last (seventh) trump. “He that hath an ear let him
hear.”

[10:8-11] John eats the Little Book

Eating bespeaks a direct involvement. John has a job to
do. John “must prophecy again” (v. 11). We suggest
that this will be in the end time, as one of the two wit-
nesses.
The book was sweet in his mouth. It is a precious,
sweet privilege to declare God’s Word at any time. But
in his belly the book was bitter, a suggestion that the
message during this prophecy was grievous, much re-
sisted, and produced serious consequences.

[11:1, 2] The Measuring of the Temple

The Significant Times of the Gentiles — Here we note
the measuring of the temple, but not the court. We
know that the times of the Gentiles (Luke 21:24) began
about A. D 70 with the destruction of the city and tem-
ple.
God’s having John to measure the temple suggests that
He has begun to count time again on Israel, evidently
placing this event in the 70th week of Daniel.
Suggestion: the final forty-two months of Gentile domin
-ance, here mentioned, seems to begin with a covenant
which the man of sin makes with Israel for seven years.
The covenant is broken in three and one half years —
“in the midst of the week.” Either the first or the sec-
ond half of this week is meant, probably the second
half.)
 17

[11:3-12] The Two Witnesses

Observe: Their ministry was for 1260 days. This is the
same length as the forty-two months (three and a half
years, a time, times, and half a time (Revelation
12:14; Daniel 7:25).
Their symbolic identity: olive trees and lampstands
(candlesticks) identify them with the covenant people
(Israel and/or the church). They are men, not institu-
tions, because they have bodies which could be viewed
and buried (had it been permitted).
They exercised miraculous power, including the power
of death.
God allowed the beast (antichrist) to overcome and kill
them. God’s people are never guaranteed permanent
immunity to suffering and death in this world.

[11:12] “Come up hither.” This, I believe, is the fulfill-

ment of 1 Thessalonians 4:14-17), not the passage in
Revelation 4:1.
The parenthetic description of events does not give a
time sequence, necessarily, but the information was
needed.
Since they prophesied 1260 days, the beginning of
their ministry might have been the very provocation
which caused “the man of sin” to break his covenant
with Israel “in the midst of the week.”

CHAPTER TWELVE______________________

The Characters in This Great Drama (12:1 — 13:18)

This begins the second half of the book of Revelation.
To this point, except for two parenthetic portions
(Revelation 7:1-17 and 10:1 — 11:12), the events
have been related in chronological order.
The seals follow each other sequentially, though, after
the first, the events under each continues to the end
(finish) of the judgments.
The seven trumpets all come under the Seventh Seal.
It is possible that the Seven Vials (Bowls) seen in Reve-
lation 15:1 — 16:21, parallel the Seven Trumpets as
events there mentioned correspond in many details.
18

But at least through Revelation 11 we are seeing

events recorded “within” the book (scroll), 6:1, and the
rest is on the “backside,” filling in details and explaining
in more detail.

[12:1, 2] The Woman

We suggest that this is Israel for the following reasons:
The symbols correspond to those in Joseph’s dream
(Genesis 37:9). Jacob understood the significance
(Genesis 37:10).
A woman is often used as a symbol of Israel (Isaiah
66:7-10; note specially v. 7; cf. Micah 4:10; Isaiah
26:17-19; Isaiah 54:1; Isaiah 62:1-12).

[12:5] She bore a son which Satan tried to destroy but

who was caught up to heaven. This could never fit the
church, but Israel was the nation which gave us “the
seed of the woman, “in whom all the families of the
earth shall be blessed.”
It was specifically prophesied that her son would be
born before her travail (the tribulation, Isaiah 26:15-
19), and that travail would bring the birth of many chil-
dren (Isaiah 66:8, 9). This birth of many children, even
of all nations, is certainly the resurrection of the dead
(Isaiah 6:19).
There is no contradiction. There was pain (travail) in
Israel at the bringing forth of the Christ, but it was
nothing compared to that pain (travail) which she shall
endure in the end of the age. Hence, “before her pain
came,” (Isaiah 66:7) means before the Great Tribula-
tion.

[12:3, 4] Satan
The dragon, “that old serpent, called the devil and Sa-
tan” (12:9);
Symbols of Satan:
Red — sin;
Dragon — fearsome, worthless;
Seven heads — many assumed positions of authority;
Ten horns — an ordered rulership (kingdom) in the
world; crowns — usurped rulership;
 19

Third part of the stars — those angels who were se-

duced by him in rebelling against God, stars being a
symbol of rulers, specially of angelic rulers. He caused
the fall of a third of the angels, making them to be-
come demons.

He anticipated the coming of the Christ and stood ready

to destroy Him, doubtless thinking he had succeeded
when He was crucified.

[12:5, 6] The Man Child

This child is to rule all nations. He was caught up in the
ascension. The grave could not hold Him. His mother
fled the wilderness (cf. Revelation 12:13-16; Isaiah
16:1-5; Ezekiel 20:33-38; specially v. 35).
The woman’s stay in the wilderness is to be for 1,260
days. Since it ends with the return of the Messiah, this
would make the 1260 days the latter half of the week
(Ezekiel 20:35, 40).

[12:7-16] Michael, the Archangel

John envisions a war in heaven. The confusion as to
when this war and the casting out of Satan takes place
is hardly necessary, it seems, because…
1) The praise from those in heaven indicated that the
kingdom was imminent (v. 10), and…
2) Woe was about to come on the earth (via The Great
Tribulation) because Satan and his angels came
down with Great Wrath, otherwise referred to as the
wrath of antichrist (Revelation 12:9, 12).
God’s stored up wrath is about to be released because
of the world’s wickedness and Satan’s provocation in
accusing the brethren in his presence.
Yes, I would say that Satan presently has access to
heaven, though he doubtless was rejected from God’s
government long ago (cf. Ezekiel 28:16; Luke 10:18).
Doubtless this last passage refers to the future casting
out (Revelation 12:12).
Satan turned his wrath first, it seems, on Israel (the
woman), persecuting her extremely. This is why the
prophet calls the Great Tribulation “the time of Jacob’s
trouble” (Jeremiah 30:7), but we are assured that he
(Jacob) shall be saved out of it.
Symbols in this section:
20

Woman — Israel; wings of a great eagle; God’s special

providence for her fleeing to safety;
Serpent — Satan;
Water as a flood — masses of humanity, always Satan’s
instruments;
Earth — the lowly elements in creation: men, nature,
providences, all opened up and swallowed those who
persecuted the woman;
Dragon — Satan, who by his words provoked men to
persecute the woman.
Time, times, and half a time — (v. 14, Daniel 7:25,
here matched with Rev. 12:6).
The Remnant of the woman’s seed (12:17) — These
seem to be the faithful few in Israel who keep the com-
mandments of God and have the testimony of Jesus
Christ.
The woman (the whole nation) does not fit this descrip-
tion, but God preserves the nation for the sake of the
remnant (cf. Ezekiel 20:38).
But there is strong reason to believe this remnant
might be the church, for it is God’s spiritual Israel or
covenant people today.

CHAPTER THIRTEEN____________________

[13:1-10] The First Beast

This first beast is seen emerging from out of the Sea A
distinction needs to be understood here: A nation or
empire is often identified with its head or king (Daniel
2:37,38). Nebuchadnezzar was the head of gold, but
that head symbolized the Kingdom of Babylon.
Suggestion: the symbols here, as in all the books of the
Bible, should be discovered in earlier usages (See Dan-
iel especially.)
Symbols to consider:
Beast — a kingdom, specially a Gentile world kingdom;
 21

Horns — kings;
Crowns on the horns — reigning at the time (cf. Daniel
2:44);
Heads — kings or dynasties;
Leopard — characteristics of the Grecian Kingdom of
Alexander (Daniel 7:60);
Bear — like the Persian Empire (Daniel 7:5);
Lion — like the Babylonian Empire (Daniel 7:4);
Dragon — Satan giving his power, throne, and authori-
ty to this kingdom-beast;
“Wounded to death” — cessation of the empire for a
time, then revived (cf. 17:11);
The Sea — the masses of humanity, specially wicked
humanity (Isaiah 57:20; James 1:6).
The Roman Empire, covering the area of the original
empire, will be revived, but with a democratic element
giving it a kind of weakness which the Caesars did not
have, i.e., clay mixed with the iron (Daniel 2:43; see
specially vv. 33-35, noting that it is the feet of the im-
age which is smitten, but every part is made into dust).
The antichrist is the “him” (v. 4) who identifies with this
beast. He is the other little horn (Daniel 7:8).
Note: I have no proof that the empire when revived will occupy
the same territory as before, though logically this would be true.
It is the nature of the beast which is described and it would
make Satan no difference where it was situated as long as it was
a beastly power like Rome’s or one of the other world empires.

The world will worship the devil (dragon). Perhaps by

then men’s hearts will be so hardened until it will make
them no difference that Christians have identified this
person as marked for destruction. They do not believe
the Bible anyway.
They will also worship the beast (antichrist), marveling
at his power and wisdom (Daniel 8:25), and liking his
changing of times and laws (Daniel 7:25).
He is allowed authority (doubtless by God) to continue
in power for forty-two months (13:5; Daniel 7:25).
Note: Months were counted by the Jews as thirty days, hence
the 1260 days marking this length of time.

This power allowed by God extends to be against the

saints whom he will kill as often as he can (13:7; Dan-
22

iel 7:21).
Antichrist will blaspheme God (13:5, 6; Daniel 7:8; 2
Thessalonians 2:4).
Man’s only escape: to have his name in the Lamb’s
Book of Life (13:8).
An “ear to hear” means a willingness to hear. This has
always been man’s problem.
God’s law of sowing and reaping (13:10; cf. Galatians
6:7, 8).
“The patience and the faith of the saints” will be tested.
Let not anyone Suppose that because he trusted Jesus
long ago that he has these necessary things to escape
(cf. 13:10; 14:12).
There are too many references to the saints to presume
there shall be none on earth in those days except such
as are saved during this time. No suggestion is made
that large numbers, or even one, will be saved in that
time.

[13:11-18] The Second Beast

The second Beast that John sees comes out of the
Earth. His origin suggests that he came from the abyss.
He certainly was not from above.
Expositors often make this beast the antichrist and the
other one his kingdom. I feel that this is a mistake, for
all of the prophecies of the man of sin fit the first beast.
The second beast is called “the false prophet (16:13;
19:20; 20:10) and his ministry is to exalt the first
beast (Antichrist), which I feel he would not do for an-
other if he himself were Antichrist (compare 2 Thessa-
lonians 2:4 with Revelation 13:12).
He is a miracle worker (v. 14). Those who think the su-
pernatural is proof that God is behind the act should
take note. Many will be deceived, are being deceived,
because of the miracles they think they are seeing. He
has such power as is described as the ability to give life
to the image set up to the first beast (the one out of
the sea) the antichrist.
He is a religious personage, devoted to causing the
world to worship the first beast (who is showing himself
that he is God” (2 Thessalonians 2:4; Revelation
13:15).
 23

[13:16, 17] He Issues the “mark of the (first) beast.”

The much speculation as to this mark must wait, ulti-
mately, for the time when it is issued.

[13:18] “Here is Wisdom”

When God drives down a stake and puts a flag on it like
this for us we may be sure we had better pay special
attention. This “wisdom” has to do with the law of nu-
merics.
It seems obvious that much imagination has been set
forth regarding the value of Bible numbers, yet it is evi-
dent that certain numbers do have a special meaning
attached to them each time they are used.
It is one of the proofs of inspiration that this can be
true, for no man could possibly derive names, spellings,
and preachments which are hidden in numbers as the
Bible consistently does.
Six is man’s number in his fallen and rebellious state.
Four is his number in creation.
One stands for unity (God).
Two marks a difference (division); three suggests Di-
vine perfection (trinity);
Five is the number for grace (four plus something add-
ed);
Seven is the number of spiritual perfection and often
marks the number of things in a list which God makes
of His works and ways;
Eight is the number of resurrection or new beginning
(first day of the week, time of Christ’s resurrection);
Nine is the number of judgment;
Ten is ordinal perfection;
Eleven is division, disorganization;
Twelve is governmental perfection;
Thirteen is rebellion in a special sense.

I am indebted to E. W. Bullinger for many of these val-

ues and have checked most of them many times by ex-
pressed numbers in the Scriptures.
Multiples of a number reflect a compounding of the
24

original value, hence 666. Just how we may calculate

this number in the last days I do not know, but I think
we need to be ready to try when the time comes.

CHAPTER FOURTEEN____________________

[14:1-5] The Hundred Forty-four Thousand

This is the same group as those seen in Revelation
11:15-18. It is possible that they are the same as the
faithful remnant seen in Revelation 12:17).
These faithful ones of Israel make it difficult for me to
be certain whether those in Revelation 12:17 are Isra-
elites in the flesh who did not come to this faith in time
to be a part of the church. But there is no doubt that
these (at 14:1-5) are natural Israelites.
I am aware that expositors say this is a symbolic num-
ber for the church (by which they mean the “universal
church”), but this is not supported by anything that I
know. I feel they are natural Israelites who shall, be-
cause of their faith, remain to provide the leadership
for the nation of Israel during the millennium.
I am aware that the Twelve Apostles will have their rule
over the twelve tribes (Matthew 19:28), but there will
be the lesser rulers under them directing the affairs of
Israel into such a model as all the nations will emulate
in that time (Zechariah 8:23). This is civil government
such as God ordained but which seldom if ever has
been seen before.
The number corresponds with the number of the tribes
sealed (7:4-8).
It would seem that the same symbolic number would
not be used to cover two categories of people. It is con-
ceded that their qualifications are just as good, if not
the same, as will be required of the Bride (a strong ar-
gument for the symbolic sense to be a reference to the
 25

church, but I do not know of any passage where the

number 144,000 is associated with the church). It is
logically associated with Israel.
Their standing on mount Zion suggests their devotion
to the King whose throne is there and their possible ad-
mission to an element of the government which is there
headquartered.

[14:3] The song they sing is a praise for redemption.

It is not said that others are not redeemed, but that
others cannot learn this song. It seems that Israel, in
some sense, holds a relationship to the Redeemer
which other redeemed ones cannot claim. Not even the
angels, nor the Living Creatures, nor the Twenty-four
Elders can learn this song.
“Not defiled with women” is a symbolic description
of their not being corrupted with false religion or alle-
giance to other than God and His Christ.
Their being “the firstfruits” is a statement of their
very desirableness in the eyes of God and of Christ. It
is used of Israel, AND it is used of the church (James
1:18), but even here the term may have belonged
largely to Israelite disciples.
“Without fault” is strong language. No man can meet
this test apart from God’s grace, be he Jew or Gentile.
They are genuine disciples. It just seems to me they
came in too late to belong to the church. The primary
reason for this conclusion, perhaps, is that they are still
distinct from the church at the sealing in chapter sev-
en.
If they had identified with the church this would not
have been necessary. And when one becomes a part of
the church he is no longer Jew or Gentile (Galatians
3:28; Colossians 3:11), the middle wall of partition
having been broken down (Ephesians 2:11-14).

[14:6, 7] The Everlasting Gospel

Gospel means “good news” but it does not appear that
lost men will be able to hear it as good news.

[14:6] It is to every nation, kindred, tongue and peo-

ple on the earth.

[14:7] The content of this Gospel: The hour of judg-

26

ment is come, and all men are required to worship the

Creator.
This Gospel is “good news” to the saints who are un-
dergoing such persecution at the hands of the anti-
christ, but it is not good to the rebel world who have
decided to worship the beast (13:4).

[14:8] The Fall of Babylon Announced

Note: This is an announcement, using the language of
God (“who calleth those things which be not as though
they were”), assuring His own that the end is sure. A
description of Babylon and its fall will be seen in chap-
ters 17 & 18.
Symbols used in conjunction with Babylon and its fall:

Babylon — The name Babylon, taken from the ancient

city which represented all that was hateful to God and
which fell.

“Is fallen, is fallen” — This does not mean that the

city falls twice at the same time, but it suggests that
the ancient literal city fell, now the representative city
shall fall.

“That great city” — A city stands for the best that hu-
man ingenuity can devise. Go back to the original cities
of the Scriptures and note they were places for protec-
tion from enemies, for the supply of water, for govern-
ment (an arrangement for order). Thus a city repre-
sents a system. This system provides what satisfies hu-
man hearts: safety in numbers and in its government,
etc. But it falls.
She fell because she made all nations drunk. The sys-
tem spread its influence to all nations much as ancient
Babylon did under Nebuchadnezzar. When one is drunk
he is not his own master, not in control, but is blissful-
ly, though ignorantly, unaware of his vulnerability.

“The wine of the wrath of her fornication” — Here

is a list of multiple factors describing her drunkenness:
Wine, not actual, but symbolic; the system unbalances
one’s judgment. It is characterized by wrath. This is a
strange characteristic of the inebriating quality of ex-
treme error: hatred destroys one’s judgment and caus-
 27

es him to make tremendous sacrifices at whatever cost.

Observe the Shi’ite Jihad which willfully sacrifices its
member’s life to wreak their vengeance on the objects
of their wrath. They are drunk on a wine more vicious
than what comes from a bottle.
This wine is further characterized as fornication. It is
not literal, but it has the same sense of immorality and
self-satisfaction. It is the Bible word which describes
man’s living for his own pleasure when he should be
living for God. This is the depth of human rebellion and
for this element of the city (system) she must fall. It is
important that we remember that Babylon is not just
one religion, but is a system devised of Satan which
embraces all false religion, plus an economic and a po-
litical system which rounds out Satan’s world kingdom.

[14:9-11] Announcement of Judgment

There is an announcement of judgment upon those
pursuing the system.
This, too, receives further description later, but is here
announced as an encouragement to the saints and a
warning to those resisting.

[14:9] Who are to be judged? Those worshiping the

beast (the person of the antichrist and the system of
his government); those taking the mark which the false
prophet requires men to take before being able to buy
or sell (cf. 13:16-18).
The nature of the judgment (12:10, 11). Note its ele-
ments:
Another wine, this time of God’s wrath. Whereas men
have been drunk on the wine of the wrath of their for-
nication, now they shall be given a wine of vengeance.
It is poured out “without mixture,” meaning undiluted,
full strength.
It must be drunk from a special cup (symbolizing the
taking, whether desirable or not), the cup of God’s in-
dignation. It is The Great Day of His Wrath.
They must be tormented with fire and brimstone. This
suggests hell itself. I am not averse to considering
these elements to be symbols, just as wine and cup are
symbols. The literal fire and literal brimstone could be
no worse than whatever is symbolized by them.
It is said to be in the presence of the angels and in the
presence of the Lamb. These reminders of what might
28

have been only add to the anguish. This “what might

have been” going on in their minds is doubtless the
meaning of “where their worm dieth not” in other pas-
sages.
Their torment, symbolized by the unceasing smoke, is
forever; it has no end. The anguish has no surcease; it
continues day and night.

[14:12, 13] The Position of the Saints at This

Time
Keeping the commandments of God and the faith of
Jesus in patience. This ties to the statement in 13:10.
Patience and faith go together. Remember, the pres-
sures will be on the saints by the forces of evil, and
apart from faith and patience they could not stand.

[14:13] This keeping of the commandments of God

likely shall result in death for many of the saints. But
it will be a special blessing to die at that time. So do
they rest from their labors (toils) and their labors follow
with them. The works following with the dying saint
suggests that they accompany him to the presence of
the Lord and so shall be rewarded.

[14:14-20] A Picture of Armageddon

This detail of the judgment enlarges upon the state-
ment of 11:18, 19).

[14:14] The Judge is the Son of Man. His sitting on a

cloud suggests that it is at the time of the coming (cf.
11:18 with 1:7; Matthew 13:26; Matthew 14:62; Dan-
iel 7:13).
His sitting on the cloud, and not just with clouds, sug-
gests that the clouds are literal. With clouds might be
considered hosts of heaven and/or the faithful (cf. He-
brews 12:1).
The golden crown indicates it is time for him to exercise
His kingly authority (cf. 11:15; 12:10).
The sharp sickle signals the harvest. Harvest :is the
Bible figure for the end of the age and the gathering of
His own, AND the cutting down of the wicked. The
saints are “wheat”’ or “golden grain” and the wicked
are “the vine” or the grapes of wrath.
 29

The suggestion is that there is first the gathering of the

sheaves of the grain. Then another angel signals the
clusters of the earth are ripe. With him there was the
accompaniment of fire. These gathered grapes are cast
into “the great winepress of the wrath of God. This is a
symbol of the retribution of judgment. The vine being
ripe suggests that it has progressed to its ultimate
state in wickedness. The winepress was trodden
“without the city.”
The city, this time, is the holy city of Jerusalem where
the throne of the king is set. This picture compares
with the parable of the tares (cf. Matthew 13:36-43)
and note (v. 41) that one of the first elements of His
judgmental authority is to gather “out of His kingdom
all things that offend,” inasmuch as the whole world
has now become His kingdom (11:15).
Armageddon is not specifically mentioned, but the
blood which flows certainly suggests the slaughter in
“the battle of the great day of God Almighty (16:14-
16).
Blood to the horses bridles means a veritable river of
blood, though it may be mixed with a flood of water.
We are never obligated to try to vindicate God’s word
with any naturalistic explanation of what He says will
happen.

CHAPTER FIFTEEN_____________________

[15:1 — 16:21] The Seven Bowls

This is a further detail of God’s judgment presented
under the Seven Trumpets.
This judgment begins under the Sixth Seal and is con-
summated under the Seventh. All of the Trumpets, with
their woes, come under this time sequence. Remember
that we are observing things on the back or outside of
the scroll (the seven-sealed book, 6:1).
These bowls (called “vials” in the Authorized Version)
are specifically called “plagues...filled with the wrath of
God.” By this we know they belong under the Trumpet
judgments or are simply a detail here appended on the
back of the scroll.

[15:1] The Seven Angels

30

These seven angels are used to administer God’s

wrath.

[15:2] The Sea of Glass Mingled with Fire

This is a symbol of peace enjoyed by those who have
been given the victory over the whole world system.
This victory may have come in death (14:13), or by
God’s rapturing deliverance (compare 7:13, 14 and
11:18 with 1 Thessalonians 4:14-17).
A sea of glass stands in contrast to “the raging waves
of the sea, casting up mire and dirt” (Isaiah 57:20), a
definite figure of the unrest of the wicked, so that “sea
of glass” bespeaks “peace, rest,” of those in submis-
sion.
Mingled with fire — This symbolism is difficult. Fire
alone stands for judgment, but God’s symbolic pres-
ence (1:14, 15) is associated with fire, perhaps a re-
flection of His Person (cf. Ezekiel 1:4, 13, 28).

[15:2] The beast

The beast (antichrist and his kingdom), his image, his
mark, and the number of his name are no longer a
threat to them.

[15:3, 4] The victorious saints

The victorious saints worship and praise God without
the fears (or the ignorance) which may have formerly
hindered them. The music of harps suggests this victo-
ry.

[15:5-8] Some symbols in this section

Seven — that number of spiritual completion;
clothed in pure and white linen — righteous (for clean,
pure), radiant (from white, shining) bespeaking the
open shining of the righteous nature of the servants
(angels) and the manifest holiness of the God who is
beginning to wreak His vengeance;
breasts girded with golden girdles — identified with the
Christ when they serve (1:13); gold always symbolizes
deity or that associated with Him and His acts, hence
the girdles, the bowls, are descriptive of God’s acts;
Smoke — like the cloud in the earthly temple of which
this one in heaven is the antitype, speaks of spiritual
 31

power (as in the prayers of saints, the ascension or de-

scending of Christ, etc. (cf. Isaiah 6:4; Exodus 40:34;
2 Chronicles 5:14). It should be noted that the smoke
was from His glory and from His power, hence the sym-
bolism of smoke.

CHAPTER SIXTEEN_____________________

[16:1-12] The Bowls Poured Out

[16:2] The First Bowl

“Noisome” is “bad” and “grievous” is evil or wicked.
This judgment is directly upon those following the anti-
christ.

[16:3] The Second Bowl

There is no indication that any thing here is symbolic.
The literal judgment is awesome.

[16:4-7] The Third Bowl

The earth under the first, the sea under the second,
now the waters of rivers and springs under the third
bowl, all stricken with blood in its stench.
Interesting is the fact that the angel of the waters com-
mended this action as being righteous, in the light of
the fact that those now suffering had shed blood of
saints. Now they have blood to drink.
True, we are hesitant to seek vengeance, knowing it is
God’s prerogative alone, but many references, particu-
larly in the Psalms, indicate that we need to agree with
God in His righteousness regarding the wicked and
their wickedness.

[16:8, 9] The Fourth Bowl

The sun is influenced by this judgment and becomes
exceedingly hot, so as to scorch men with fire. Still,
repentance, just as earlier was stated under the sixth
trumpet (the second woe (9:20,21), was not forthcom-
ing. It is presumptuous to think that great numbers will
be saved (born again) during these days.
32

[16:10, 11] The Fifth Bowl

This bowl was poured on the throne (not seat) of the
beast (antichrist); the result: excruciating pain blas-
phemy of God, but no repentance. This pain and blas-
phemy was not just from the beast, but from his fol-
lowers.

[16:12-16] The Sixth Bowl

This judgment brings the drying up of the waters of the
Euphrates River and reminds us that it was under the
sixth trumpet that this river came into play in God’s
judgment. Specifically, the way is thus prepared for the
kings of the East, perhaps to be contrasted with “kings
of the earth and of the whole world” (v. 14).

These references to Euphrates are difficult, but I sug-

gest the following considerations:

1) “Euphrates” and “the River” (the same) are literal

designations which come to have symbolic signifi-
cance. This river was the border between God’s cov-
enant people and those beyond who were their ene-
mies (Genesis 15:19).
2) The waters come to stand for the peoples dwelling
across from God’s covenant people:
Babylon and Assyria (cf. Isaiah 8:7, 8). This is a meaningful
symbol.

3) Ancient Babylon and Assyria are no longer a threat

to God’s covenant people, but Babylon (in particu-
lar) is a symbolic representation in the last days
(Revelation chapters 17 and 18), the meaning of
which we shall note later. This symbolic people are
still the enemies of God’s covenant people, Israel
and the church.
4) The loosing of the four angels bound in this river
(doubtless a figurative representation - Revelation
9:14, 15) doubtless bespeaks the lifting of God’s
restraint on the symbolic forces of Babylon. Civil
government has been a restraint on antichrist’s sys-
tem through the years, but this is to be removed
with God’s consent (2 Thessalonians 2:7, there de-
scribed as “he who letteth” (lit., that which hin-
ders).
5) The drying up of those waters (16:12) is a simple
statement indicating that God is removing “the wa-
 33

ters of the river,” not the literal waters but the sym-
bolic waters: the forces of mystery Babylon (cf.
Isaiah 8:7, 8).
What a day when God begins to eliminate our enemies as God’s
covenant people! The drying up of these waters bespeaks the
same thing as the ten horns’ eating of the flesh of the woman
(mystery Babylon) and the burning of her flesh with fire.

6) This reducing of the waters makes way for “the

kings of the East.” Who are these? The phrase “way
may be prepared for” is that applied to the Lord’s
coming (Isaiah 40:3 - this the first coming).
He shall come from the East (Matthew 24:27), characteristic of
His appearing (Ezekiel 43:2). Thinking of this coming from the
East and associating it with His coming in the air, may bring con-
fusion. But I suggest that he catches up the saints, takes them
first to the wilderness where He deals with Israel, rewards the
saints, forms an army, and marches ahead of them along the
very path followed by Moses and Joshua and crosses into the
land as Israel did, putting down their enemies as they go.

This great army of the saints (up front with Christ), followed by a
purged National Israel, goes to take the land from antichrist. I
suggest that these kings who shall reign with Christ are “the
kings of the East” who shall confront their enemies in the great
battle described in Revelation 16:14.

7) Satan musters the ultimate of his forces (note the

three unclean spirits, v. 13).
8) “The battle of that great day of God Al-
mighty” (16:14). This is the correct name for the
noted battle so often referred to in people’s talk of
the end-times, but men refer to it as “the Battle of
Armageddon,” an expression not found in the Bible.
9) Christ comes as a thief (16:15). There will not be
several comings as a thief, so this is the one, which
shows that the coming at the last trump (under
trumpet seven and seal seven) are here associated
with the last great battle by this explanatory note
taken from the back of the book (5:1). Its being “as
a thief” suggests that men do not know the time.
That a thief may come is known; that Christ is coming is known.
That one does not know the time of the thief’s coming is obvi-
ous; that one should be watchful for Christ’s coming is required,
since we do not know the time. It is not suggested that it should
be feared or dreaded as the thief’s coming would be dreaded.

The watching is done by one’s keeping his garments, lest he

walk naked, and they see his shame. This suggests that one
must clothe himself, as the Bride does (19:7, 8), with righteous
deeds.
34
Failure to be clothed in such righteousness results in one’s being
posed to shame.

10) The blessed one who “keeps his gar-

ments” (16:15). Each man is responsible to watch
and keep his garments. If he does not he may lose
them. We are not speaking of what a man has
through initial faith in Christ; we are speaking of
what one attains through consistently walking by
faith. The amount of shame to be faced by saved
(that is, born again) people may be appalling.
11) The Hebrew “Armageddon” (16:16). This is the on-
ly time this word appears in the Bible. The ASV Har
-Magedon reveals its derivation from the Hebrew
“Mount Megiddo.”
The Valley of Jezreel and the Plain of Esdraelon at the foot of
Mount Megiddo were the scene of many decisive battles in Is-
rael’s history (cf. Judges 5:19,20; Judges 6:33; 1 Samuel 31; 2
Samuel 4:4; 2 Kings 23:29,30).

It is a bloody place in history and shall witness the last decisive

conflict, the “valley of decision” (Joel 3:14).

The final great battle here mentioned, called by the Lord “the
Battle of the Great Day of God Almighty,” will be led on one side
by the Antichrist whose army shall be composed of the kings and
nations of the earth, all rebels against God.

On the other side it is headed by Christ Himself Who evidently

does most of the fighting. In His army, however, will be the glo-
rified saints, and following them the hosts of Israel from out of
the wilderness who have been brought back into the bond of the
covenant.

There is no “Battle of Armageddon” in the Bible. Perhaps the

Scofield Bible, or the so-called Jehovah’s Witnesses popularized
this wrong title for “the battle of that great day of God Al-
mighty.”

[16:17-21] The Seventh Bowl

[16:17] This judgment finishes God’s judgment upon

the forces of wickedness on the earth

[16:18] The greatest earthquake the world has ever

known. While this is doubtless literal, it accomplishes a
shaking to destruction of all the system which Satan
has built up.
“Babylon came in remembrance before God.” This is an
anthropomorphism, for God never forgets, nor has to
call to remembrance. This Babylon will be discussed in
chapter seventeen. Here you should recall the symbol-
 35

ism of “cup” and “wine.”

Note particularly that Babylon is divided into three

parts:

1) False religion, particularly apostate Christendom

(cf.1:1-7; 18:1-8)
2) Satan-controlled civil government (cf. 17:8-18)
3) Satan-controlled commerce or business (cf. 18:9-
19)

[16:20, 21] Mountains and islands disappeared. It is

uncertain whether this is literal or symbolic. The thun-
ders, lightning, and earthquake seem to be literal, in
which case this would be also. These were formed in
the first place because of upheavals brought on by sin
and rebellion, so possibly God is simply eradicating
them. But this is not a necessary conclusion.
This judgment evidently parallels that in Revelation
6:14-17 (cf. 14:10).

[16:21] The plague of the hail

Its coming from heaven says that it is judgment from
God and, evidently, men do not miss this point, for
they blaspheme Him. It is difficult to know exactly how
heavy the hail stones, weighing about a talent each,
were, but most authorities suggest about seventy-five
pounds each. This would be very destructive.

CHAPTER SEVENTEEN___________________

[17:1-4] The Doom of Babylon; God’s Assessment of

Religious Babylon;
After the flood the religion of Cain and specially of Nim-
rod, the grandson of Ham, was perpetuated and be-
came the powerful, pagan, and idolatrous system which
then spread to many parts of the world and remains to
this day.
The symbolic terms used to describe the woman (a
woman being the Biblical illustration of organized reli-
gion) explain to us her nature.
36

She is a blasphemer, all the while presumptuously offer

-ing herself as a satisfier of men’s needs. She makes
herself very attractive with her fine clothing and sump-
tuous living, employing the very colors and materials
which belong only in the symbolism of God and His
people.

[17:2] A whore, one who makes men drunk

(unrestrained, uninhibited) with her fornications (the
wine of her illicit pleasures and privileges, self-
seekings), she ought to be loathed and avoided by
those who know God.

[17:5] Her Name

“ ” identifies her with ancient Babylon
where pagan religion was originated by the seed of
Cain who had been forced to leave the Garden of Eden.
“ ” Her name, “Mother of Harlots,”
has caused many to think Mystery Babylon means Ro-
manism (Catholicism). But it is Babylon’s religion which
Romanism brought into Christianity and has perpetuat-
ed.
“ ” Actually, she is all
false religions, whether Christian (so-called) or not. She
has defiled the kings of the earth, not just of Catholic
countries.

[17:6] While purporting to do men good she herself is

drunk on their blood, meaning that she takes the lives
of those, particularly, who trust God and do not go
along with her ways.

[17:7] The woman is the rider (v 3) and it is usually

the rider who is in control. Thus we would assume that
at this point the woman (religious Babylon) was the
power in this triumvirate:

• False Religion
• Political Babylon (or World Government)
• Commercial Babylon (or International Business)

[17:8] The Beast here is the Political Power, the sec-

ond in the triumvirate. False religion has for centuries
dominated in Satan’s control over the human race. She
 37

has used the State (civil government) to bring her

schemes to pass.
Gentile World Government has been strong at various
times since the days of Daniel, at least.
In Nebuchadnezzar’s dream of an image composed of
various metals, the king was said to be the head of
Gold (Daniel 2:38), yet that Gold bespoke the kingdom
over which Nebuchadnezzar ruled. Thus we must re-
member that the kingdom and the king are insepara-
ble, the one standing for the other. So will it be in other
symbolic representations.

Four beasts are seen in a vision by Daniel (Daniel 7:3-

8). These represented four kingdoms:

• Babylon
• Medo-Persia
• Greece
• Rome

But the interpretation described these four beasts as

being four kings (Daniel 7:17). So when we speak of
the king we must envision his kingdom.
The fourth beast in this vision of Daniel’s is obviously
the one referred to in Revelation 13:1-10.
In our studying of this passage we have seen this to be
the Antichrist. The symbolic description includes many
parallels: heads, horns, disposition, function. What we
are seeing in God’s assessment of the beast (17:8-18)
is a view in truth of this beast in the end of the age
when the antichrist is the “king,” though that term is
not John’s.
“The beast was and is not and shall ascend out of the
bottomless pit.” This tells us that this beast (Gentile
World Empire) was in existence, ceased to exist, and
then is revived or brought back (from hell).
We believe this means that the Roman Empire existed
as an empire, it ceased to exist as an empire, and then
will be revived in all essentials the same, yet having
certain characteristics not seen earlier. The revived em-
pire is the one which men wonder after (see: 13:3-5).
There it was said that one of its heads were wounded
to death and then it was healed and did live. Literalists
(those not seeing much symbolism in the record) be-
38

lieve that one certain Caesar died and then will be res-
urrected as the Antichrist.
If Satan can do this, and he may be able, this would
make him a more creditable False Christ (when raised
from the dead as the real Christ was). This could be. I
feel, though, that the reference is more likely to be to a
form of government (representing the civil government
of this beast) which ceased to hold sway.
For example, the Caesars in the early days represented
themselves to their subjects as gods and required wor-
ship from them as such. At least after Constantine this
worship was not required and the empire waned.
But in the end of the age such worship will be required
(compare 13:4 with 2 Thessalonians 2:4). All whose
names are not in the Book of life shall worship him.

[17:9] The beast’s heads are seven mountains on

which the woman sits (over which she held sway). This
suggests that the literal idea of one Caesar rising from
the dead is not true, since a mountain is a symbol for a
government or kingdom.
If we knew more about the administrations of the early
days we might better pinpoint the specific form of the
endtime. We do know that it will not have the strength
of the original, for the iron of that kingdom will be min-
gled with clay, meaning that the dictatorship is fraught
with the weakness of some kind of democratic element
or civil rebellion (Daniel 2:43).

[17:10, 11] At the time of John’s writing (around 95

A.D.) five of those kings (administrations) had already
fallen and one was operating at the time. The seventh
arose, failed, and will come back as the eighth and
the whole system will go into perdition.

[17:12] The ten horns are ten king to arise (see Daniel
2:41:44). They had not arisen when John was writing.
In their days the God of heaven will set up His king-
dom on earth (Daniel 2:44).

[17:13] Antichrist, who is the eleventh horn (Daniel

7:8, 24, 25), subdues three of these ten and the other
seven surrender their kingship or kingly authority to
him (Revelation 17:13), making him a world power and
he shall rule for three and one half years (Daniel 7:25;
Revelation 13:5).
 39

We believe this time begins with his breaking the coven

-ant which he had made with the many (Israelites)
(Daniel 9:27; which locates it at the opening of the sec-
ond seal (Revelation 6:3, 4)and continues to the end.

[17:14] These kings, with their chief, the antichrist,

make war with the Christ when He comes (17:14; Isai-
ah 63:1-6; Joel 2:1ff).

[17:15] The waters over which the woman held sway,

using civil government as her instrument) are “peoples,
and multitudes, and nations, and tongues
(languages)” (Revelation 17:15; 13:7).

[17:16, 17] The kings who had given over to the Anti-
christ (Daniel 7:8) are caused by God to hate the wom-
an and then to destroy her (Revelation 17:16, 17).
They had been used by false religion and now they
see they were just used. Instead of repenting and turn-
ing to the true God, however, they only destroy all reli-
gion insofar as they can.

[17:18] The woman is identified as “that great

city” (17:18; cf. 16:19) which ruled over the govern-
ments of the earth.
This enables us to see that the city is a system which
Satan has devised for administering his own will over
the whole earth, a system which he has honed to sharp
proclivities, as will be seen during the final years and
days before Christ’s Second Advent (cf. 13:2).

CHAPTER EIGHTEEN____________________

[18:1-6]
Babylon is a woman (17:4), but she is a city (18:2) and
as such becomes the habitation for all sorts of unclean
and hateful things:

• Devils (demons)
40

• Foul spirits
• Hateful birds

This enables us to see that she is (figuratively) a sys-

tem, actually, a threefold system:

• religion
• government
• commerce

Just now we are specially noting that she is a religious

system. All men are innately religious, even when they
deny God and profess to be atheists. They have faith,
but it may not be in God, and is often in things which
require a degree of blindness which leaves the true
Christian marveling that he himself should be accused
of having “blind faith.”

[18:7] “How much she has glorified herself”

[18:8] Her last state;

Men fail to see this tendency in religion, even among
God’s people. While all the description fits Rome and
her harlot daughters (Protestantism), the woman her-
self includes all false religion.. What a challenge this
should be to “Protestant-Baptists!”

[18:9] Man’s Assessment of Babylon

There used to be a song which said, “You’ll never miss
your mother till she’s gone.” It is in the loss of that
which we know to be valuable, or think to be so, that
our true feelings come out. When Babylon is destroyed
we learn just why men feel toward her as they do, and
learn of that element of the system which meant the
most to them.
Men lament and wail for the loss of this system which
had made them rich and live sumptuously.
Already Satan is manipulating the minds of men to hate
all religion, but so far most false religions are un-
touched by this; only God’s people are receiving the
brunt of it. But while opposing religion they strongly
defend such governmental systems and elements of
government as allow them to reap material gains.
 41
[18:10, 11] Men can hardly believe that such a won-
derful system could fall so precipitously, so they wept
and mourned. But why?
“No man buyeth their merchandise any more (18:11,
19). There is the real nitty-gritty, as they say. Every
man has ensconced himself into a desirable position
where his own selfish ends are served. It is painful to
have it all wiped out in one day.

[18:12, 13] Note what the “merchants” deal in. Every-

thing from gold, silver and jewels to the bodies and
souls of men, for this is the sense of “slaves” in verse
thirteen.
If there is money to be had from it men will become a
part of it. Men are not much satisfied to work for a dai-
ly or an hourly wage any more. There is not enough
money in it. So everyone wants a business, even when
it destroys the morals, the health, and even the souls
of men. Witness the drug traffic, including alcohol.

[18:14] But now they know that all of this is gone for-
ever. It is made evident to them that the judge of the
woman is One Whom they cannot fight with their civil
rioting, violence, campaigning, or other forms of per-
suasion.

[18:16-19] “Alas, alas.” Was there ever a more deso-

late cry. Men know that there is no recourse. The die is
cast and the result is permanent.

[18:20-24] The Angels’ Assessment of Babylon

This passage speaks for itself. The angels know the Fa-
ther’s will and are in hearty agreement.
They call on holy apostles and prophets to rejoice be-
cause God has taken vengeance, vindicating their stand
and martyrdom. Praise God for avenging His saints!
This spirit of the Psalmist we must learn if we are truly
to have the mind of Christ and be in agreement with
God in everything.

CHAPTER NINETEEN____________________
42

[19:1-6] The Four Alleluias from Heaven

They have the victory and the praises resound.

[19:1, 2] Alleluia No. 1 - The saints in heaven praise

God for His righteous judgment of the great whore This
illustrates again an agreement with God’s taking
vengeance upon His enemies and ours.

[19:3] Alleluia No. 2 - The praise is repeated because

the punishment is eternal.

[19:4, 5] Alleluia No. 3 - The twenty-four elders

praise and worship God, uttering an “Amen” at what
the saints had said. This is another illustration refuting
the idea that the twenty-four elders are saints. They
are angelic beings.
From the throne comes an invitation to all serving and
fearing God, small and great, to praise Him.

[19:6] The response is like many waters and like

thunder, saying Alleluia (A Greek form brought into
English — derived originally from Hallelujah, a Hebrew
word meaning “praise Jah”, that is, praise Jehovah).

[19:7-10] The Marriage of the Christ

The Marriage of the Christ and His Bride (the Covenant
People). This continues the parenthesis begun at chap-
ter 19 verse one.
A cause for joy, this marriage. What does it mean?
Again, we have to learn to appreciate symbolic lan-
guage. In the East the coronation of a king was de-
scribed as a marriage.
The King (Bridegroom) was united with His people
(Bride) for a relationship that was mutually profitable.
It has nothing to do with mere human weddings. The
King, Christ, takes His throne which had been cove-
nanted to Him, and His covenant people are united with
Him in a rule of righteousness.
This “covenant people” is never looked upon as “all the
saved” or born again, but is made up of faithful, devot-
 43

ed, committed people.

The Old Testament speaks as much of this relationship
as does the New. True, the church is that people in the
New Testament, though not all of her members, nor
even all of her saved members. But faithful Old Testa-
ment saints shall be a part of the Bride just as surely,
and shall reign with Christ.

[19:7] She made herself ready. This shows that it is

not all those born again, for no man can claim the cred-
it for being born again.

[19:8] “The righteousness of saints” comprises her fi-

ne linen, clean and white. This means “the righteous
deeds” of those saints make up this garment. It is not
merely imputed, as is Christ’s righteousness to the
born again. Again, we have a reason for seeing that not
all the born again shall be a part of the Bride.

[19:9] The wedding guests. This phrase is often used

to describe some who are supposedly saved but not a
part of the Bride. The expression simply means “those
invited.” Those not committed are not the subjects of
this invita-tion. Perhaps the invitation is larger at the
first, as all are allowed to partake of the water of life
(22:17), but if he is never to thirst again he must be
willing to continue to drink.

[19:10] An angel spoke these things to John, evidently

the one mentioned at Revelation 18:21, for no other is
subsequently mentioned. he calls himself a fellow serv-
ant. However, since he calls himself “of your brethren
that have the testimony of Jesus, we had better con-
clude that this is one of the prophets or other saints
among those praising the Lord.
“The testimony of Jesus is the spirit of prophecy.”
These are simple words but their sense is not so easy.
It is likely this: The testimony concerning Jesus is that
which the prophets bore by the same Holy Spirit which
you, John, are being moved by as you record this mess
-age.
“The spirit of Christ” was in the Old Testament proph-
ets, causing them to write of His sufferings and the glo-
ry to follow, things which they did not understand, but
were extremely anxious to know more about, hence
44

they studied what they had written to be able to deter-

mine the sense (1 Peter 1:10, 11). If we have the spirit
of Christ we shall bear the same testimony today.

[19:11-16] Christ’s Glory Coming

This is a continuation of the parenthesis begun in Reve-
lation 19:1. It is His ONLY COMING! It will be “as a
thief” (16:5) because men will not be expecting it. But
“every eye shall see him” (1:7). This will be when He
comes in the clouds.

[19:11] Christ is described in literal and in symbolic

language His name is Faithful and True.
In righteousness He judges and makes war.
Some of the symbols:

[19:12] Eyes like flames of fire (all-seeing judge);

many crowns on His head — (one crown makes a
king, but Christ’s authority extends into many areas);
a name nobody knows — (evidently a name signify-
ing His glorious position, which no one knows now,
though the glorified saints may know then);

[19:13] clothed with a vesture dipped in blood —

(a way of constantly reminding all that He trod His ene-
mies in righteousness [cf. Isaiah 63:1-31);
His name is called The Word of God — Saints have
known Him by this name for a long time. He is the Fa-
ther’s final “Word” Who was with Him in the beginning
and became flesh.

[19:14] The armies in heaven, no doubt, are the “ten

thousands of saints who come with Him (Deuteronomy
33:2, 3; cf. Psalm 50:1-6; Jude 14), and these are also
called, figuratively, “clouds” — He comes in clouds —
just as large numbers of men of faith are called a cloud
(Hebrews 11), these being overcomers who had died
before the coming.

[19:15] out of his mouth a sharp sword (His words

wreak justice and vengeance;
He rules with a rod of iron (strict obedience re-
 45

quired);
He treads the winepress of the fierceness of God’s
wrath (seen earlier in Isaiah 63) and descriptive of the
fact that His next coming is not in meekness nor in
mercy, but in righteousness and in judgment.

[19:16] On His thigh a name written KING OF KINGS,

AND LORD OF LORDS.
All these names are but ways of describing His infinite
Person. The kings of whom He is King are those saints
who shall be exalted to reign with Him; those Lords of
whom He is Lord are, also, those same saints exalted
to lordship under Him during the Kingdom.

[19:17-19] The Battle of the Great Day of God Al-

mighty (cf. 16:14).
(This continues the parenthesis begun in 19:1).
This battle Outside Jerusalem, near Megiddo, has been
described earlier. This note here simply makes it evi-
dent that it is not fought to its finish until after the Lord
comes in glory.
It is not the battle of Gog and Magog (which comes at
the end of the Millennium (20:8), nor that other battle
involving Gog and Magog (Ezekiel 39) which comes be-
fore the Lord’s return.
the slaughter is beyond description, almost, but its jus-
tice is not questioned. Angels sing and praise God for
His justice in so judging His enemies.
Christ is said to come on a white horse (19:11, 19).
This is not meant to be a literal description, like His
coming in the clouds, but is a symbolic description indi-
cating that He comes as the leader of a great army (cf.
Joel 2) to oppose in strength (a horse) and dispatch,
executing righteousness (a white horse), and so bring-
ing peace (another meaning of white).

[19:20] The Doom of the Beast (the Antichrist and His

system) (This takes up again the series begun at 17:1.)
His power, given him by Satan, had enabled him to slay
thousands of saints, and even to kill God’s two witness-
es, but now He meets His match and more.
The Doom of the False Prophet. This mysterious char-
46

acter who “runs interference” for the Antichrist had

mighty power, even working great miracles, including
giving life to the image he set up to the Beast, but he
too must be cast alive into the lake of fire burning with
brim-stone.

Again, I take such language to be a symbolic way of

describing a judgment and an anguish so severe that
only such language could adequately express it to the
consciences of men.

[19:21] The Doom of the Rulers who had joined forces

with Antichrist. They are called here “the remnant” is
evidently referring to the kings represented by the
horns of the beast and the toes on the image in Nebu-
chadnezzar’s dream.

CHAPTER TWENTY_____________________

[20:1-3] Satan Bound for a Thousand Years

Again, God has an angel to do the job. He always is
pleased to use instruments to accomplish His works.
And there is no work that those servants cannot do
when He requests it.
The binding is for the one thousand years. This period
is a mystery to some. There is no question but that the
kingdom is eternal, not just for one thousand years (cf.
Luke 1:33; Daniel 7:18).
He is put under restraint so that he has no power to
deceive the nations during the Millennium. God still has
a purpose for him, so he is not finally disposed of at
this point.
There will be sin during the Millennium (Isaiah 65:20;
Zechariah 14:17-19).

[20:4-6] The First Resurrection

This introduces the kingdom age, as had been indicated
(11:15; 12:10).

[20:4] “Lived” means a coming to life physically, ac-

cording to the logic of this passage. Even C. I. Scofield,
in his Bible, in this passage indicates that it is the first
 47

resurrection, but he offers no explanation about the

thrones at the time, nor about “the rest of the dead
who lived not again until the thousand years were fin-
ished” (v. 5).

Those beheaded for the witness of Jesus, and for the

word of God (which could have happened during the
dark ages), and which had not worshipped the beast,
neither his image, neither had received his mark in
their foreheads, or in their hands (which only could
have happened during the wrath of Antichrist, during
the Great Tribulation) are said to live and reign for a
thousand years.

[20:5] But even Scofield had to admit that this is the

“first” resurrection, because that is what is said. There
are strange quirks in the thinking of those who believe
in a pre-tribulation rapture.

Consider these problems:

Those who live also reign. Either all who reign are a
part of the Bride, belonging to the “universal church,”
or not all saved belong to such a church and shall not
reign, nor live at this time.

[20:5] The rest of the dead do not live (are not resur-
rected) at this time but “lived not again until the thou-
sand years were finished.”
Not only does this give us two resurrections, separated
by a thousand years, but it makes all those resurrected
rulers in the millennium.
Either we accept the idea that all the saved shall rule (a
universal Bride), or we admit that some saved will not
be raised until after the millennium.
Some of us believe that not all the born again or saved
will be a part of the Bride (are not a part of the church
or covenant people). Then what happens to those
saved who do not rise to rule at this time?
Some consider that a single passage must not be
forced in all of its parts to teach a doctrine. Thus they
argue that the passage we are considering does not
touch all the bases and cannot be understood to ex-
clude some saved from the first resurrection.
48

We respond by admitting that Scripture is like this, but

that certain limiting factors remove this argument at
times.
For example, the expression “the rest of the dead”
simply does not leave room for some saved being
raised at this time who do not sit on thrones.
The language began with a statement of those who sit
on thrones, then it mentioned “the rest of the dead.”
This is a limiting phrase which must be taken at face
value.
Consider that “the book of life” is opened at the Second
Resurrection (20:12). Why, if no spiritually quickened
ones are there?
Consider, also, the language (John 6:37-40) which re-
peatedly avows the resurrection of those given to
Christ, who come to Him. We believe this language de-
scribes those who recognize His Lordship and submit
themselves to Him for more than to receive deliverance
of their souls from the torments of hell.
Consider also that those who reign, being in this first
resurrection, are called “blessed and holy,” a special
benefit to them.

[20:6] Consider, also, that these escape any hurt of

the second death, for it has no power over them. If one
does not receive deliverance from the effects of death
at this time, then evidently death still has some power
over them.
We believe that it should be realized that present-tense
salvation affords some benefits not enjoyed by all who
have been initially saved.
Some believe these receive a natural-body resurrec-
tion, but we see no justification for this belief. Those
receiving stripes doubtless receive them in their bodies,
but we believe this language applies to people who
have not yet died, but are living when the Lord comes.

[20:7-9] The Doom of Gog and Magog

Gog and Magog, in its literal sense applies to a people
we can only identify in a general way. In Ezekiel 38:2,
3 a people is described who launch a mighty invasion
against God’s people Israel.
Gog is the prince and Magog the land. Interpreters
 49

identify this with Russia today, largely because of

Meshech and Tubal (Moscow and Tobolsk). There is no
question but that this people are rebels against God
and they despise Israel.
We believe “Gog and Magog” is a prophetic formula,
created like an aphorism, apophthegm or epigram, de-
signed to convey the sense of a coalition of rebellious
forces or peoples.
“Gog and Magog” is like Sodom and Gomorrah, mean-
ing a people of sin and hardness of heart (cf. Isaiah
1:10 where Israel is so called). Jerusalem is called
“Sodom and Egypt” (Revelation 11:8).
It is like the word Watergate which, in our generation,
means something entirely other than the hotel that
gave it its name. While it may, and likely does, in Eze-
kiel chapters 38 and 39, refer to a literal people, in
Revelation 20 it seems to be a title of a homogeneous
gathering of rebels.
As soon as Satan is loosed, at the end of the millenni-
um, he collects the rebels into a very large army, and
leads them to compass the camp of the saints and the
beloved city where they are assembled to worship, evi-
dently hoping to destroy them, but fire comes down
from God and destroys them.
Does one wonder how such a large number can be as-
sembled when there has been so much preaching of
righteousness, so strict a control over men’s lives, and
no devil to deceive them for the thousand years? If so,
it should teach us that man’s nature to sin is far more
rebellious, of its own volition, than most men are will-
ing to admit.
They blame the devil, their associates, or circumstanc-
es, but “every man is tempted when he is drawn away
of his own lust, and enticed. Then when lust hath con-
ceived, it bringeth forth sin…” (James 1:14, 15).
God uses death by fire to purge out such elements from
His kingdom. When all enemies are eradicated, the en-
emy death, being the last, is eliminated (1 Corinthians
15:26).

[20:10] The Doom of Satan

The lake of fire becomes the abode of the devil. Men
suppose that Satan is now in hell, perhaps using a
pitchfork to torment the damned. He is not, but he will
50

be cast there, for it was created for him and his angels
(Matthew 25:41).

[20:11-15] The Doom of Rebels

Such are rebels who did not believe. Failure to trust
Christ is the ultimate sin. We may categorize sins in
pyramid fashion, placing certain overt acts, as murder,
at the bottom. But the greatest sin is that of the will,
from the heart. Distrusting God, or denying His Person,
becomes the greatest sin and hell shall be his lot,
though his deportment on earth may have been com-
mendable otherwise.

[20:11] This description of the Great White Throne

at this point suggests its holiness, righteousness (just-
ness) and power. I suggest that it is the throne on
which Christ has been granted to sit, since all judgment
has been given to Him (John 5:22).
At the beginning of the millennium it is called “the
throne of his glory” (Matthew 25:31) when all nations
are called before Him. When the saints appear before
Him to be judged for their works (2 Corinthians 5:10) it
is called “the judgment seat of Christ.”

“The earth and the heaven fled away.” This has no

reference to the passing away of the present heaven or
the present earth, but is a manner of speaking of the
awesomeness of Him before whom the judgment is set.
The literal earth and heaven are not to pass away (cf.
Psalm 104:5; Jeremiah 33:20-25).
It is the system of earth and its rulers which shall pass
away with a great noise (the howling we saw in 18:9-
19). There is no place for Gog and Magog in God’s
kingdom.

[20:12] The judgment scene

Again, this is probably accommodative language which
gives men the picture of a great judge handing down a
sentence after making a decision. In truth, no decision
had to be made. This was already determined before
these died. The opening of the books is likewise a fig-
ure.
Perhaps God does not need to write down the record of
all of man’s deeds, thoughts, etc. Some suppose it is a
 51

copy of the sixty-six books of the Bible.

Men shall be judged by the Word (John 12:48), un-
questionably, though I feel that here we are looking at
a record of deeds. That “record” in God’s unfathomable
mind, will also rise in each man’s memory, I think.
It may well be that this is true of believers before the
judgment seat. The shame of our sins will be none the
less if not exposed to other men, because it is before
God we are guilty or cleansed.
In any case, it is according to men’s works. Since works
are not all the same the degree of penalty to be paid
will also vary.
The question is not one of whether or not the individual
will be saved or lost. That was settled earlier (John
3:18).
The man was already in torment; why bring him out
and judge him? The judgment here is to determine at
this point, after his works are finished, for they did go
on wielding their effect on his children, friends, and
others, how much penalty he should pay. Doom!

CHAPTER TWENTY-ONE_________________

[21:1 — 22:19] Seven New Things

‘‘New’’ is used for accommodation here though most of
these have been pre-pared from of old and those read-
ing the Word have known about them.

[21:1] No. 1 — The New Heaven

The first heaven is passed away. Heaven, in the begin-
ning, being literal, referred to that expanse where the
sun, moon, and stars were situated (Genesis 1:14).
These were for lights, “for signs, and for seasons, and
for days, and years” (speaking of the stars).
Two great lights were made, “the greater light to rule
the day, and the lesser light to rule the night” (Genesis
1:16). This gives us the clue we need to understand
the symbolism of heaven(s). They are to rule.
Why do we speak of those who set life’s standards and
dictate much of its happenings as stars? Movie and tel-
evision stars; sports stars, political stars (greater and
52

lesser lights). There are many others: those who deter-

mine styles, customs, all of the mores of society.
These are the heavens which are to pass away. The
new one to be established will serve the same pur-
pose. They will rule over the earth. This is why “the
kingdom of heaven” is ruled by an entirely new set of
administrators. Satan will no longer be the prince or
god of this world.

[21:1] No. 2 — The New Earth

The old is passed away. Here we see the obverse pic-
ture. Earth is what heaven rules over. These are the
“little people” who get in step, follow the leader, listen
to the voice of authority.
Those in the kingdom may not be fitly described as
“little,” but they are those to be ruled over. Those who
had followed like sheep the misleading of the earlier
heavens will be passed away. Those left will listen to
new rulers, including those who reign with Christ. (See
New Jerusalem for discussion of v. 2).

[21:3-8] No. 3 — The New Society

The new society will be a new way of living. When God
made man he meant for him to live before God and
govern the earth, increasing in numbers, walking in
righteousness, but the Fall interrupted all of this. Sin
prevented God’s dwelling with men and prevented their
enjoying His immediate presence or directions.
But in the kingdom all this will be different. Instead of
man’s going to heaven to escape earth’s sorrows, pains
and disappointments, God comes to earth; and over a
period of a thousand years gradually eliminates these
hurtful factors and His will is done on earth.
He has the cooperation of His covenant people to bring
this to pass. God always accomplishes His purposes
through instruments who are willing. If there are none
willing to serve, then He waits.
During the kingdom he dwells with men, is called their
God and they His people. He also wipes away their
tears (suggesting there were pains which had to be
dealt with but ultimately these are eliminated, including
death, sorrow, crying and all.
“The former things are passed away. All things are
made new.” A banner, as it were, says, These words
 53

are true and faithful. The language is sublime. We

should read it and let our joy and hope increase. The
passage concludes with a warning, which shows God’s
faithfulness, so no man need be surprised.

[21:9-21] No. 4 — The New Jerusalem

Those whom I call “literalists,” using the first definition
of this word, consider that this is a literal city which is
coming down from heaven to be the abode of the Bride
of Christ on the New Earth.
I believe it to be a symbolic description of something.
Babylon was not a real city (Revelation 17 and 18), but
its name derived from the literal city of long ago.
New Jerusalem is not a literal city either, and its name
derives from the old, holy city of Jerusalem. That old
city will be rebuilt, enlarged, beautified, and inhabited
(Isaiah 60), and will doubtless be the location of the
throne during the Kingdom. That is where David’s
throne was and there is no reason to believe it was ev-
er anywhere else. It is the symbolism of the New Jeru-
salem, much like that of the old, which needs to be ap-
preciated:

[21:9, 10] The city is the Bride, the Wife of the Lamb
It does not say “dwelling of the Bride,” so I consider it
to be, symbolically, the Bride herself. That is what the
angel with one of the bowls told John.
She (the Bride), or it (the city), had the glory of God.
This could hardly apply to a literal city, of whatever
materials made. Keep in mind that a city stands for a
whole contingent of things.
Ancient cities were places for rest, for protection from
enemies, for convenience (water supply, access to
flocks, herds, etc.).
Modern cities have all this, plus further amenities which
man’s ingenuity has provided, thus making a city an
appropriate symbol of all that man’s (and Satan’s) wis-
dom can supply, whether of religion, of government,
and / or commerce.
This Bride city comes down from God out of heaven be-
cause there she was gathered to him and returns with
him. She is “our mother” (Galatians 4:26) in the sense
that we look to that city for our nourishment, strength,
comfort; it is an element of the Blessed Hope, though
54

our being like Christ is the primary ingredient of the

Blessed Hope.
The old city affords Israel the blessed prospect of being
dandled on her knees (Isaiah 66:12), that is, of being
the criterion of civic government for men in the natural
body during the millen-nium.
But this new city actually has God’s glory, meaning that
she has been made like Christ, having all of the fullness
of Christ, which was His glory when he was on the
earth (2 Corinthians 4:6; Colossians 1:19; Colossians
2:9).
She will then reflect the glory of God in full meas-ure,
just as the church now reflects it by degrees (Ephesians
1:22, 23).

[21:11] Her Light, Clear as Crystal; Light

speaks of knowledge or understanding. In this sense
Jesus is the light of the world. In the Kingdom the city
will be the light, because it reflects Christ and He is al-
so there.
The real meaning of “light” here is “brightness,” indi-
cating that her shining is not obscured or dimmed by
the factors which dim the light of God’s people (church)
today. But at the same time this brightness is said to
be like a precious, jasper stone, one which is specially
known for its opaqueness.
One wonders why this choice of illustrations, particular-
ly if the city is literal. The same goes for the gold of the
city which is said to be “like unto clear glass” (21:18).
I feel these are signals that we are not to think of literal
gold, not even of some new creation of God called gold
and supplied in the city, but we are to understand the
symbolic sense of these elements.

[21:12] A Great high Wall; A wall is for separation.

Consider the symbolic sense: salvation (Isaiah 60:18).
Salvation here must be viewed in its full or complete
sense, not just deliverance from hell. This is the salva-
tion known by the Bride.

[21:12] Twelve Gates; The twelve gates have the

names of the Twelve Tribes written on them. Twelve is
the number of governmental perfection, but what do
the tribes have to do with it? Some things we must wait
 55

to understand. Maybe it will be in this life; it could be

or it would not be in the Bible, for all of the Bible is de-
signed to be understood. Those gates have the symbol-
ism of praise (Isaiah 60:18).
Frankly, I believe that the faithful in Israel will be a
part of that Bride, being God’s covenant people. Her
later state tends to blind our eyes to God’s love for Is-
rael. That people is the one which opened or initiated
the entrance into covenant relationship in a corporate
manner.

[21:13-21] The Dimensions, Description, and Materi-

als of the City; The splendor, magnitude, and arrange-
ment of the city are all designed to indicate its great-
ness and favored place in the heart of God. His Bride
shall not be small. She will be efficient, secure, and
permanent.
Its size (twelve thousand furlongs, more than thirteen
hundred miles) speaks against its being literal. The
length and breadth of the city might be comprehended,
but such a literal city that high would defy imagination
and its weight would crush itself. Yes, I know that God
can “fix” all of that, just as He can create transparent
gold, or jasper, but it would not be gold as we know it.
I prefer to believe that the terms describe a symbolic
city, just as the language suggests, and the normal
symbolic sense in each case makes sense.

[21:21] Gates of Pearl; The city wall was measured at

144 cubits. If this were the ordinary cubit of eighteen
inches, this makes the dimension of the wall 216 feet. I
would guess this means “thick,” as such a height would
hardly seem appropriate for a city nearly 1,500 miles
high. No pearl would do for a gate in such a wall, liter-
ally. Yes, God can create pearl gates, but would they
retain the symbolism or sense of true pearls — a prod-
uct of suffering and a resulting comfort — if specially
created?

[21:22] No. 5 — A New Temple

Nobody is ready to claim that God or Christ
are a literal temple. The language seems to say that
the need for a place for God to dwell amidst His people
is no longer necessary, for the Godhead dwells
amidst his people Personally.
56

[21:23-27] No. 6 — The New Light, The Lamb

Literal light? No more sun or moon needed? Only God’s
glory is the light! Light is a symbol for truth. Jesus was
the light of the world when he was here (John 1:1-9).
This does not mean that he gave off literal light, nor
even that there was a halo about his head.
This further explains how Jesus is the temple, coupled
with His expression that His body was a temple (John
2:19-21).
Not all “light” is genuine truth. Sometimes what men
think is light (truth) is only darkness (Luke 11:35). The
suggestion is that such light is greater darkness than
simple ignorance.
This light of the city is not really new, in the sense that
it did not exist before, for it has always existed in God
and in Christ, but not until the government of the king-
dom did men have such light exclusively to walk in.
Even the nations of the earth shall walk in such light in
the kingdom.
The kings of the earth bring their glory and honor into
the city. Who are these kings? Evidently they are the
kings of whom Christ is king, meaning the glorified
saints who shall reign with Him.
The gates of the city are not shut day nor night. This
does not mean that everyone has free access to the
city to go there or dwell there, but it means that the
ministrations of the city continuously extend out to the
nations and the praise of the nations constantly go up
to Him Who rules there. Their honor is to acknowledge
His righteous rule and that of those who rule with Him.
Nothing false and no one unwilling to be governed by
the truth shall have access to the city. Only those
whose names are written in the Lamb’s book of life.
These are those who specially belong to the Lamb, giv-
en to Him by the Father (John 6:37-40). These are
overcomers of the world, those who walk by faith,
hence they are guaranteed a part in the first resur-
rection.
“he that hath the Son hath life; and he that hath not the
Son of God hath not life.” 1 John 5:12

Many with natural life are dead and do not know it.
“But she that liveth in pleasure is dead while she
liveth” (1 Timothy 5:6). In this verse this person is
contrasted with her who is a true widow, who “trusteth
in God, and continueth in supplications night and
 57

day” (1 Timothy 5:5).

Such is the condition of life which God expects in all of
us. Apart from it we may be dead while we live.

“Living in pleasure” is in Greek, σπαταλαω (spatalao),

to live for self, wantonness. Those to whom James
wrote (James 5:5) were charged with this sin. How
many of those living today! Church members! We must
not take too much for granted.
In view of the facts that…
1) ...a branch in the vine may be broken off (John 15:6),

2) ...one’s name may be blotted out of the book of life (Revelation

3:5; Revelation 22:19);

3) ...one may fall from grace (Galatians 5:4);

4) ...one may be cut asunder (Matthew 24:51; Luke 12:46);

5) ...and one may lose his rewards (1 Corinthians 3:15; 2 John 8),
all these references appearing to apply to unfaithfulness in saved
people, it seems that we must not apply these passages to men
who have never been born again, but to those who were and
may even have started out well, but fell by the wayside.

God has had a continuing controversy with men since

the beginning over their willingness to allow Him to be
God, or whether they will live for themselves and walk
in their own ways.
One might suppose that the New Testament grace af-
forded, since Christ has borne our sins and the Holy
Spirit has been offered or given, that men might avoid
the pitfalls stumbled into by those under law, and be-
lievers would not make the same mistakes they made
before. Evidently they do not all have the advantage of
the indwelling Spirit, or if they do they ignore Him in
their living for self.

CHAPTER TWENTY-TWO_________________

[22:1-7] No. 7 — The New Proximity

Through the centuries God has pleaded with men to
come to Him, to come into His presence, but few have
heeded. At last He will dwell with them (21:3) all oth-
ers being banished from the earth. The description of
this situation is beautiful indeed.
58

The throne of God and the throne of the lamb are pres-
ently differentiated (3:21), but in the end their rule is
one rule.
A pure river of the water of life flows from those
thrones, (22:11), meaning that lives will be watered
(nourished and maintained) by the perfect justice of
God.

[22:2] Amidst this perfect ministration something else

appears — the tree of life. I hope you can avoid the
stultifying affect of making this a literal tree (and the
same for the river), and consider the figurative sense.
These are the blessed things of this life and its fruits
thoroughly characterizing the administration of right-
eousness from the throne.
This affords a diversity of fruits for the faithful, varying
with the completeness of the government, and for the
saved of the nations there will be the leaves for their
health. Read of the tree vision (in Daniel 4:1-18) and
note the interpretation which Daniel gave (Daniel 4:19-
27, specially vv. 20-22).
The fruit suggests the special benefits of the kingdom
and its leaves (even) extend its beneficence by shade
and comfort to all, including the animals and lesser in-
habitants of the kingdom.

[22:3] No more curse. Why? God is there to rule and

His servants serve Him.

[22:4] Men see God’s face. Is this something denied to

men thus far? in the literal sense, yes. Perhaps here it
is only the figure, as Christ was the express image of
the Father’s person (Hebrews 1:3) and His glory was
manifest in Christ’s face (2 Corinthians 4:6).
But God claims them by stamping them with His own
name, His own possession. Remember that the descrip-
tion is of those inside the city.

[22:5] No night there. Again, please rid your mind of

the literal thought that it shall be always daylight. We
are talking of spiritual light (truth) (cf. Isaiah 2:3).
None shall be “in the dark,” meaning not to know. And
there shall be no dependence upon natural light (sun,
 59

or candle, which represents natural or human wisdom),

for God gives the light, so these shall reign forever, not
just 1,000 years.
The kingdom is permanent (Luke 1:33 et al.), so the
saints shall rule forever (Daniel 7:18), which was God’s
program for man when He created him (Genesis 1:26).

[22:6, 7] God affirms the words given. Every so often

through the Word, God, in a manner of speaking, sets
up a pole and puts a flag on it to draw attention to His
words in their significance. That is what He seems to do
here. Such special appeals deserve special attention.
Do not ignore Him Who is Faithful and True, Whose ho-
ly prophets tell us and we are shown by His angels.
For, remember, He is coming suddenly (quickly means
without further warning) and a special blessedness will
belong to those keeping the prophecy of this book of
Revelation.

[22:8-19] The Bible’s Last Appeal

These testimonies caused John to fall down to worship,
even the angel who brought the message, but he was
told not to do that, i.e., being only a fellow servant,
just like the prophets and others who obey God (vv. 8,
9). Note a summary of the appeal:

[22:10] Revelation is not a sealed book as Daniel’s

book was (Daniel 12:4). But now even the book of
Daniel is an open book since the giving of Revelation.
Why this openness? “The time is at hand.”

[22:12] The finality of it. One hears here a somber

note that is not seen often even in Scripture. God has
always meant what He said, but there was room for
repentance. Here we see that whatever state one finds
himself in when the Lord comes shall mark his perma-
nent state.
The coming is sudden. This language is repeated and
should be ample warning for us not to postpone that
action we know God would have us do. And the incen-
tive: He brings his reward with him when He comes. Be
ready! There is no adjusting the verdict later.

[22:13] Who says so? That is a child’s rejoinder when

60

the message does not appeal to him. But it is the Alpha

and the Omega who speaks. He initiated God’s pro-
gram and He will consummate it.

[22:14] Who goes into the city? It is commonly be-

lieved that all the saved will spend eternity in the New
Jerusalem, though most people think the description
given of that city is a description of heaven.
Our version says “they that do his commandments,”
but most all of the fundamental commentators chal-
lenge this reading as representing a wrong reading
from the Greek. They say that it should be “they that
wash their robes.” For you who wonder how so much
difference could exist in the readings, take a look at the
words:

(KJV) οι ποιουντες τασ εντολας αυτου (hoi poiountes

tas entolas autou - “They that do his commandments”).

(Other Texts) πλυνοντες τας στολας αυτων

(plunontes tas stolas auton - “they that wash their
robes”).
The similarity can be seen and, possibly, some copyist
made such a mistake. But the sense is not materially
changed. Both clauses are in the present tense, sug-
gesting that whatever is required, it is something which
must go on progressively. One must either be keeping
His commandments or washing his (own) robes on a
day to day basis.
In either case it is a matter of continuing to trust and
obey. Some object that this makes salvation by works.
But I ask, “Are we talking of being born again, or of
saving the life so one may qualify to be a part of the
Bride and dwell in the Bride city? It should be obvious
that it is the latter. But those who interpret this as a
place (heaven) are bound to believe that there is no
work involved, since we certainly are not saved by
works.
The passage is speaking of a relationship and we have
noted already that only overcomers shall have a part in
this city. The passage also states that these only have
a right to the tree of life (evidently meaning its fruits),
and these only enter in through the gates into the city.
The kings of the earth who bring their glory and honor
into it are those kings who shall reign with Christ.
 61

[22:15] Outside the City

Dogs - It should take little imagination to see what this
word means. It is a figure of those selfish, avaricious,
self-seeking persons who live only for their own inter-
ests. Nothing is so powerful to exclude men from cove-
nant relationship as this self-seeking spirit.
Sorcerers - those selling drugs, providing ease and
comfort to men, but through means other than God’s
grace;
Whoremongers - those not faithful to the true Bride-
groom;
Murderers - those who hate;
Idolaters - those who have changed God’s glory into
something other than His true identity (Romans 1:21-
23);
those who love (to hear) and make (tell) lies —
What a bunch! They may be alien sinners, but I fear it
includes some who may have trusted Jesus one time,
but fell away.

[22:16] This message is to the churches. “Churches” is

plural, and they say there is only one church (body),
their way of getting around the truth concerning the
local body.
Yes, it was the seven churches of Asia (Revelation
chapters 2 and 3), but the message is for the Lord’s
churches, all of them, until He comes. Who says He
sent His angel to tell the churches?
“The root and offspring of David, and the bright and morn-
ing star.”

This identifies the Messiah as the promised one of the

covenant, the King who shall reign, the “star” of heav-
en who shall rule in the Kingdom.

[22:17] An Invitation
The Holy Spirit invites all those who thirst for life and
righteousness to come. The Bride (the church) also
passes along this invitation. This is not just an invita-
tion to the lost world to trust Jesus as Savior; it is an
appeal to men to drink of the water of life freely. Can
you think of a better way to suggest that this drinking
should go on as a continuing act of faith?
62

[22:18, 19] A Warning

If you hear the words of the Book of Revela-tion do not
dare to add to them, and do not dare to take away
from them. Adding means partaking of the plagues
mentioned.
Taking away means to have one’s part taken out of the
book of life, or tree of life, and out of the holy city. This
suggests either that all men have a potential there on
the merits of Christ, but may forfeit it, or it suggests
that one may start along the way of obedience so as to
be in line for a place, but turns away and forfeits it.
Either way, the result is tragic. This whole section, I
feel, appeals to saved men to make their calling and
election sure, an expression which describes covenant
relationship.

[22:20, 21] The Bible’s last promise and John’s

prayer
Is it not a great challenge to realize that our gracious
Lord said in His last recorded words to us, “I come
quickly”? This means speedily, without delay. Then why
has it been nearly two thousand years? The answer evi-
dently lies in the fact that there is some condition
which has not been satisfied. The Christ is ready.
In fact, He was ready to set up the kingdom when he
came to earth the first time. Then the nation rejected
Him and there was a delay. Now there is the lack of
prayer for Him to come. We are taught to pray for the
kingdom to come and His will to be done on earth as it
is in heaven. But have we done this?
John said “Amen” to the promise and prayed for his
Lord to come. Then he closed with a benediction on his
readers. Many portions of Scripture suggest that the
Lord will not come until His people join in a mighty pe-
tition for Him to come and avenge His righteousness
and their hurt. This is the note on which our Bible ends.
Amen.
63
64
 64

DANIEL’S SEVENTIETH WEEK

Daniel 9:20-27

  
Peace (1 Thessalonians 5:3) T h e G r e a t T r i b u l a t i o n

F i r s t S e a l S e c o n d S e a l

T h i r d S e a l
 Beginning of the Week, first seal
opened. F o u r t h S e a l
 Antichrist breaks the covenant with
F i f t h S e a l
Israel at the opening of the second seal.
 Second Coming of Christ at the last S i x t h S e a l
trump. Those days shortened for the
S e v e n t h S e a l
elect’s sake, and come just before the end
of Daniel’s 70th week. Both the 6th and F i r s t T r u m p e t

 The “peace” (Daniel 11:21, 24) under antichrist is S e c o n d T r u m p e t

terminated at , but the circumstances initiated under
seals 2 through 7 continue to the end at . These events T h i r d T r u m p e t

do not all begin at the same point, but continue to the F o u r t h T r u m p e t

finish after they do begin.
F i f t h T r u m p e t
 This is the “last trump” of 1 Corinthians 15:52.
The wrath of God, manifested under the 6th seal S i x t h T r u m p e t
(Revelation 6:17), continues to the end. ALL of the trum- 
pets reflect God’s judgment. These are further enlarged S e v e n t h T r u m p e t