The Revelation was without doubt written by the apostle John, the writer of the Gospel and the three Epistles bearing his name. It is not known who banished John to the isle of Patmos: some suppose it was Claudius (A.D. 41-54); others Nero (A.D. 54-68), and others attribute it to Domitian (A.D. 81-96). It is generally held that all John's writings are of a later date than any other parts of the New Testament. The Revelation is usually assigned to the date of Domitian (A.D. 95 or 96.)
There are fewer Greek uncial manuscripts of this book than of any of the others, and some of these had not been discovered when the Authorized Version was made, which makes the various readings now introduced very numerous.
The book clearly divides itself under three heads: ‘things which thou hast seen’: ‘things that are’; and ‘the things which shall be after these’ (Rev. 1:19). The things he had seen are those found in Rev. 1; ‘the things that are’, embrace the church on earth, viewed in the seven churches which then existed (Rev. 2, 3.), and 'the things after these' are contained in Rev. 4. to the end.
Rev. 4 shows the saints—the four and twenty elders in heaven—and the church is not seen on earth in the following chapters.
In Rev. 5 Christ is declared worthy to open the book of God's secret counsels as to the earth. It was a roll with seven seals so placed that a portion could be unrolled between each seal.
Six of the seals are opened, and then intervenes a parenthetical chapter (Rev. 7), which gives the sealing of the 144,000 of Israel, and the gathering of a great multitude of saints from the Gentiles.
The seventh seal is opened, which introduces the seven trumpets. Six trumpets are sounded, and another parenthesis occurs (Rev. 10-11:13).
The seventh trumpet sounds. Christ and God reign, and this brings the prophecy to a close at the end of Rev. 11:18.
Rev. 11:19 to end of Rev. 14. rehearse again the prophecy from the beginning, with further detail. The birth of Christ, the resuscitation of the Roman empire; and the reign of antichrist.
Rev. 15, 16 the seven vials of direct judgments.
Rev. 17-19:10 papal Rome is judged, and the marriage of the Lamb follows. Christ is declared King of kings and Lord of lords.
Rev. 19:11-20:15, Christ comes in power to judge His enemies. Satan is bound for a thousand years—the millennium; then he is loosed for a season and cast into the lake of fire. The judgment of the wicked dead follows.
Rev. 21:1-8 is the eternal state. Rev. 21:9 to 22:5, the millennium, and the church in connection therewith.
Rev. 22:6-21 Conclusion.
Rev. 1:1-3
are introductory. The Revelation was of Jesus Christ given by God to show Christ's servants future things. A blessing is pronounced on him that readeth, and they that hear and keep the things written.
John greets the seven churches which are in Asia with grace and peace from Him who is, and who was, and who is to come; and from the seven spirits which are before His throne; and from
Jesus Christ the faithful Witness, the first begotten from the dead and Prince of the kings of the earth. John breaks out in praise at the mention of this name.
Rev. 1:7 is the second advent of Christ.
Rev. 1:8 brings before us the A and Q, the beginning and end of all the ways of God, the Jehovah of Israel, and the almighty God, who made the promises to the patriarchs.
John in the isle of Patmos, being in the Spirit on the Lord's day, is directed to write the vision and send it to the seven churches.
John sees seven golden lamps, and the Lord in the midst as the Son of man, not arrayed for service, but as one ready to execute judgment (which commences on the church as responsible on earth).
John falls at His feet as dead; but is told not to fear, He is the first and the last (Jehovah); He was dead, but is alive, and has the keys of death and of hades.
John is to write (1) the things he had seen; (2) the things which are (the state of the church as described in the seven addresses); and (3) the things that should be after these (after the church is ‘caught up’).
The seven stars are the angels (administrative representatives) of the assemblies; and the lamps are the assemblies.
Rev. 2
Address to EPHESUS. These things saith He that holds the seven stars in His right hand, who walks in the midst of the seven golden lamps. He knew their works and faithfulness, but they had left their first love, and this is accounted a fall, and repentance is called for or their lamp would be removed. They hated the deeds of the Nicolaitanes, which He also hated.
(To leave their first love was the first step downward. The spring of devotedness and service was thus lacking.)
He that had an ear was to hear what the Spirit said unto the churches.
To the overcomer Christ would give to eat of the tree of life in the paradise of God.
Address to SMYRNA.
These things saith the first and the last, who became dead and lived. He knew their tribulation and poverty and the railing of those who falsely said they were Jews (claimed to be God's hereditary people—Judaizers). The devil was about to cast them into prison and into tribulation: they are exhorted to be faithful unto death, and Christ would give them a crown of life.
He that overcame should not be hurt of the second death.
(Persecution characterizes this church: historically it followed the first period. The ‘ten days’ of verse 1 may refer to the ten persecutions from Nero to Diocletian, or to the persecution of ten years' duration under Diocletian.)
Address to PERGAMOS.
These things saith He that has the sharp two-edged sword. He knew their works and that they dwelt where Satan's throne was (the church and the world united); they had held fast Christ's name and had not denied His faith; but they were tolerating those who held the doctrine of Balaam (cf. Num. 31:16) and that of the Nicolaitanes.
They are called to repent, or Christ would come and fight with the sword of His mouth those who held those doctrines.
To the overcomer Christ would give of the hidden manna, and a white stone in which would be written His new name (secret communion and approval).
(Historically this church is characterized by profession, when the Roman emperor Constantine professed Christianity, and when there was great conflict over creeds.)
Address to THYATIRA.
These things saith the Son of God, who hath His eyes like a flame of fire, and. His feet like fine brass (judgment).
He knew what was worthy of commendation among them, and their works are twice mentioned; but He also knew that Jezebel was permitted to seduce the saints. Judgments awaited her. Those who had not that doctrine were encouraged to hold fast what they had till Christ came (the only hope amid the apostasy).
To the overcomer power would be given to rule the nations with a rod of iron. And to him would be given the morning star.
(Historically this answers to Popery. Jezebel, the mother of corruption, has children born therein; but in the midst of Jezebel's corruption there were works recognized by Christ.)
Rev. 3—Address to SARDIS.
These things saith He that hath the seven Spirits of God and the seven stars. He knew their works, that they had a name to live (renown) but were dead—lifeless profession and worldliness, and the little that remained was likely to die away.
If they did not watch, Christ would come upon them as a thief (as He will come in judgment on the world: cf. 1 Thess. 5:2). The overcomer should be clothed in white raiment: his name should not be blotted out of the book of life (the register of profession, agreeing with a name to live), but should be confessed before the Father and His angels.
(Historically it represents Protestantism.)
Address to PHILADELPHIA.
These things saith He that is holy and He that is true (titles not named in Rev. 1. They are what Christ is in Himself, with administrative power to shut and open)
He knew their works. He set before them an open door, for they had a little strength, and had kept His word and had not denied His name. They are loved and owned of Christ in the face of religious assumption.
Because they had kept the word of His patience He would keep them from the hour of the world's trial (cf. Rev. 12:14).
Christ would come quickly: they are exhorted to hold fast what they had that no man took their crown.
The overcomer would be made a pillar in the temple of God, and would bear the name of God and of the new Jerusalem, and the new name of Christ. (Note the word ‘my’; disowned by religious pretension they are identified with Christ.)
(Historically it may be taken to represent faithfulness in the last times of the church's sojourn on earth.)
Address to LAODICEA.
These things saith the Amen, the faithful and true witness, the beginning of the creation of God (Christ's own personal character).
He knew their works, and that they were neither cold nor hot (complete indifference); because they were lukewarm He was about to spue them out of His mouth.
They prided themselves on their supposed resources, but were in reality wretched, poor, naked, and blind.
They were counseled to obtain divine righteousness from Him with purity of character and spiritual eyesight.
Christ rebuked and disciplined those He loved, and exhorted them to be zealous and repent.
Christ is outside, knocking for admittance. If any one opened, He would come in and sup with him, and he with Christ.
The overcomer should sit on Christ's throne, as He had overcome and was sitting on His Father's throne.
(Historically it represents faithlessness in the last times of the church's history.)
The last four phases of the church continue till the Lord comes to fetch His saints, but Laodicea and Popery and Protestantism may continue as mere profession even later, until judgment falls upon apostate Christendom.
Rev. 4
The course of the church being now ended on earth, John is called up to heaven to see the things that will be after the matters related as to the church in chapters 2, 3.
One sits on the throne in appearance like precious stones (divine glory), and a rainbow encircles the throne (showing that God is faithful to His promise in creation, Gen. 8:20; 9:17).
Round the throne are four and twenty thrones (not ‘seats’), and elders sitting thereon clothed in white and with crowns of gold as kings. The number 24 signifies completeness of priesthood, and they are glorified and clothed in righteousness. They symbolize all saints to the rapture as royal priests.
Tokens of judgment proceed out of the throne, and before the throne are the seven Spirits of God (to bring to light and judge what does not suit the throne).
Before the throne is a sea of glass (as the laver of the tabernacle and the sea of the temple; but now fixed, accomplished holiness), and in the midst of the throne and round it were four living creatures, emblematical of God's power, firmness, intelligence, and rapidity of execution in creation and in providence (cf. Ezek. 1).
They celebrate Jehovah Elohim, Shaddai thrice holy, which was, and is, and is to come. And, when they ascribe glory, honor, and thanksgiving, the four and twenty elders worship Jesus as Jehovah and Creator.
Rev. 5 –
This chapter exhibits the glory of the Lamb and His victory in redemption (as in Dan. 7:13,14)
None is found worthy to open the book of the counsels of God as to the earth but the mighty One of Judah (Gen. 49:9), the Root of David (David's Lord).
When He, as the slain Lamb, had taken the book, the living creatures and the elders, who act here as priests and present the prayers of saints, sing a new song—the song of redemption, the worthiness of the Lamb to open the book, for He has redeemed to God. (The word ‘us’ in verse 9 is omitted by most editors.)Rev. 5:11, 12. The angels ascribe praise to the Lamb.
Rev. 5:13, 14. Every creature renders praise to Him that sits upon the throne, and to the Lamb. The living creatures add their Amen to the utterance of creation, and the elders worship.
Rev. 6 –
The First Seal discloses one on a white horse, to whom a crown was given (imperial conquest).
Second Seal. One on a red horse: he took peace from the earth (civil war).
Third Seal. One on a black horse. He had a pair of balances in his hand (cf. Lev. 26:26), famine in the necessities of life, not in the luxuries—as oil and wine.
Fourth Seal. One on a pale horse. His name was Death, and Hades followed him (affecting body and soul). He had power over the fourth part of the earth, to kill with God's sore plagues. (Cf. Ezek. 14:21.)
Fifth seal. Souls of martyrs are seen under the altar (slain for the word of God and the testimony which they held. They are specially those martyred during the first half of the seventieth week of Dan. 9), they cry for vengeance on the earth dwellers; but they must wait a little while until others are also martyred.
Sixth seal. There is a great earthquake, and the sun, moon, and stars are affected (the break-up upon earth of government as ordained from heaven). Those in authority call upon the mountains and rocks to fall on them, and hide them from the face of God, and from the wrath of the Lamb, saying in their affright that the great day of the Lamb's wrath had come; but these are only preliminary judgments
Rev. 7
–A parenthetical chapter before the seventh seal. Further judgments are stayed till a perfect number (144,000) of the twelve tribes of Israel are sealed. (The spared ones of all Israel, cf. Rom. 11:26.)
Rev. 7:9-17. A great multitude of all nations, peoples and tongues stand before (not ‘around’ here) the throne, and ascribe salvation to their God and unto the Lamb. They have come out of the great tribulation (not the same as ‘Jacob's trouble’, Jer. 30:7, though it may go on at the same time): cf. Rev. 3:10. This company is the result of the everlasting gospel which is to be preached after the present period of the church is ended. They are rewarded with the consolations of God in His temple forever.
Rev. 8
The seventh seal introduces the seven trumpets. There is silence in heaven for half an hour. Much incense is given to an angel (Christ) to offer with the prayers of all saints at the golden altar; and fire from the brazen altar is cast upon the earth; the prayers of the saints are answered in judgments. (Compare Psa. 18:6-15.)
(The first four 'trumpet' judgments affect the western parts of the Roman empire, and cover the latter half of Daniel's seventieth week. They refer to the state and circumstances of men: the last three trumpets affecting the persons themselves).
First trumpet. All human prosperity is burnt up.
Second trumpet. A great mountain burning with fire is cast into the sea. A great power already under the judgment of God affects the surging masses of people with deathful influence; commercial intercourse is destroyed by it.
Third trumpet. A great star falls (a power of the heavens become apostate), and corrupts the moral sources.
Fourth trumpet. The governmental powers are disorganized and are in darkness.
A great eagle cries, Woe, woe, woe, upon those who make the earth their home, because of the judgments yet to follow.
Rev. 9
(In the fifth and sixth trumpets the scene is in the east, the judgments are on the people themselves.)
Fifth trumpet. A star fallen from heaven. Moral darkness and the influences of Satan are let loose. They are not to destroy general prosperity, but to torment for five months those that have not the seal of God in their foreheads. (Cf. Rev. 7:6-8: this shows that those affected are principally Jews.) Those tormented desire to die, but death flees from them. (Compare Jer. 8:3.)
(The symbolic description involves imperial power, with feigned righteousness and subjection to God, but cruel, pitiless, and deceptive.)
Sixth trumpet. Eastern forms of Satanic wickedness, hitherto held in check at Euphrates, the boundary of the east, are let loose. The third part of men are killed by plagues. The adverse hosts of the ‘king of the north’ (cf. Dan. 8:23-25; 11:40-45; Isa. 10) come as a scourge from God on the Antichrist and on the Jews.
Rev. 10
Chapter 10 to end of Rev. 11:13 is a parenthesis. Christ is seen coming in power to take possession of the whole earth and sea, and to judge His enemies. He has an opened, not a sealed book in His hand.
He swears that there shall be no longer delay; but in the time of the seventh trumpet the mystery of God shall be complete, as was declared to the prophets.
John is told to eat the book. It was sweet to know what God had revealed, hut it was bitter to reflect on the judgments. The christian prophet has to take up again O.T. prophecy.
Rev. 11
John is now told to measure the temple (that is, the inner shrine), the altar, and the worshippers (the faithful Jewish remnant), but not the outer court, for that was given to the Gentiles: public worship is suppressed by Gentile power. The holy city is to be trodden down 42 months (the last half-week of Daniel).
Christ's two witnesses (that is adequate testimony by the Jewish remnant) will prophesy 1260 days (half-week) clothed in sackcloth. These are the two olive trees, and two lamps that stand before the Lord of the earth. (Zech. 4:3; 11; 14.)
Their word is a word of judgment by which men are killed if they seek to hurt these witnesses. They will have power to withhold rain, to smite the waters, and the earth with all plagues. (Compare 1 Kings 17:1; 2 Kings 1:10,12; Ex. 7:19.)
When their testimony to Christ's authority is completed, the beast from the bottomless pit (the Roman emperor, Rev. 17:8) will cause their death; but their bodies will remain three days and a half in the street of the great city Jerusalem, now called Sodom and Egypt.
The joy of the earth-dwellers at the death of the witnesses is turned into fear when they see them alive again and ascending to heaven. At the same time a great earthquake destroys a tenth part of the city, killing seven thousand. The remnant give glory to the God of heaven, not yet to the God of the earth.
The second woe is past: the third cometh quickly.
Rev. 11:15-18. Seventh trumpet. The world-kingdom of Jehovah and His Christ is come. Under this trumpet the Lord takes His power and administers judgment on His enemies which causes great joy and worship in heaven.
The prophetic history in general closes at verse 18, reserving the history of the beasts. Verse 19 belongs to chapter 12.
Rev. 12
There is here a going back, even to the incarnation, and the Jewish nation is more distinctly in view: the principles and sources of the events of Daniel's last half-week are portrayed.
The temple of God is opened in heaven, and in the temple is seen the ark of His covenant, that which secured everything for Israel—Christ Himself the true ark in heaven; symbols of judgment accompany the vision.
A great sign is seen in heaven: a woman (Israel) invested with authority and rule derived from heaven. She brings forth a man-child (Christ), who is to shepherd the nations with a rod of iron. A great red dragon (Satan's power in form of the Roman empire) seeks to devour the child (as did Herod); but He is caught up to heaven (without here speaking of the redemption He wrought). The woman (now the Jewish remnant) flees into the wilderness, and is nourished by God for 1260 days (last half: week of Daniel).
There is war in heaven, and the devil and his angels are cast out.
Rev. 12:10 celebrates the coming in of the kingdom. The fact is proclaimed in heaven, consequent on the accuser of the brethren being cast down.
There is woe on earth and the sea, because of the wrath of the devil, for his time is now short (only three and a half years).
He persecutes the woman (Israel), but she flees into the desert, where she is nourished for the whole half-week.
He casts a flood (peoples, armies) after the woman, but his efforts are nullified by the earth (organizations of men). He therefore persecutes the remnant of her seed (those left in Palestine).
Rev. 13
A beast rises out of the sea (the mass of the Gentile people. It is the Roman empire comprised of ten kingdoms, but having the characteristics of the three previous empires: cf. Dan. 7:7-9.)
Satan gives him his power and his throne and great authority (the ‘powers that be’ will then be, not as now ordained of God, but of Satan—political apostasy).
One of his heads (imperial form of government) was slain, but was healed (a resurrection-beast), and the whole earth wondered after the beast, and worshipped the dragon and the beast, extolling his power. Authority was given him for forty-two months (three-and-a-half years, half-week of Daniel).
He blasphemes God, and His tabernacle, and them that dwell in heaven (embracing all the saved) and makes war with the saints (on earth), and has authority over all nations. All the dwellers on earth (those who had been professing Christians) worship him.
Another beast comes out of the earth (the sphere of God's ordered dealings). He does not manifest his true character until he speaks: then it is seen to be Satanic by those who have discernment: it is the false Christ, the Antichrist, king of Judea.
He causes the dwellers on earth to worship the Satanic Roman empire, and deludes them by working miracles and signs, so that he brings down fire from heaven; and orders all in his dominion (Jews) on pain of death to worship an image of the first beast, to which he has given power to speak; (others yield this power voluntarily: see vers. 3, 8.) None are allowed to buy and sell but those who are marked with the name of the beast or the number (666) of his name.
Rev. 14
While the above evil things are being enacted, the prophecy turns to what God is doing.
The Lamb is seen on mount Zion, and with Him 144,000, having His name and His Father's name on their foreheads (open confession).
A song is sung in heaven (by the martyred portion of the Jewish remnant): only the 144,000 on earth could learn it. Purity had characterized them when surrounded with evil. They have a special place of association with the Lamb before the establishment of the glory.
Rev. 14:6—The everlasting gospel is announced, not grace as now, but warning to all the earth to fear God, for the hour of his judgment is come.
Another angel declares that Babylon is fallen.
A third angel declares that if any worship the beast he shall come under the wrath of God, and be tormented forever. The patience of the saints is manifest in refusing to worship the beast.A fourth angel says, Blessed are the dead that die in the Lord from that time (for the coming of the Lord to reign is the very next thing: see their blessedness in Rev. 20:4).
Christ then as Son of man reaps the earth, which is ripe for judgment (on the Gentiles). The vine of the earth, which should have produced fruit, is cast into the wine-press of God's wrath (judgment of apostate Jews). And the blood reached 1600 furlongs (200 miles, that is, the extent of the land of Israel, which shall become an Aceldama, a field of blood).
Rev. 15
Chapters 15 and 16 are the wrath of God in public government. Seven angels appear in heaven, with the seven last plagues, which complete the wrath of God (not of the Lamb here).
Those that had obtained the victory over the beast stand on a sea of glass mingled with fire (fixed purity reached through tribulation).
They sing the song of Moses (triumph by judgment), and of the Lamb (exaltation of the rejected One), celebrating the works and the ways of God as the King of nations.
Rev. 15:5. The temple of the tabernacle of witness is opened in heaven and seven angels come forth with seven golden bowls full of the wrath of God. No intercession can be made therein till these plagues are fulfilled.
Rev. 16
(The portion of the worshippers of the beast.) The first bowl being poured out, causes grievous misery upon those who had the mark of the beast and on those who worshipped the image.
The second bowl is poured out upon the sea (the peoples), bringing moral death upon them.
The third bowl is poured out upon the rivers and fountains (sources of influence and action) and they become blood.
God is praised, who thus judges those who had poured out the blood of the saints and prophets.
The fourth bowl is poured out upon the sun (supreme authority), and it has power to greatly oppress men as by fire; but they repent not to give God glory.
The fifth bowl is poured out upon the throne of the beast, and his kingdom becomes full of confusion and misery without any resource.
The sixth bowl is poured out upon the great river Euphrates, and its waters are dried up, and a way made for the kings from the east (led by the king of the north, the ‘Assyrian’ of the last days).
A trinity of evil spirits go forth to influence the kings of the whole earth, to gather them to the battle of the great day of Almighty God at Armageddon (that is, the ‘mountain of Megiddo’, with reference perhaps to the defeat of the Gentile kings in Judg. 5).
The seventh bowl is poured out on the air, with thunders and lightnings, and a great earthquake. The great city is divided into three parts, and the cities of the nations fall, and great Babylon comes into remembrance for judgment. There is a general break up of commonwealths, and direct final judgments from God, introducing the reign of Christ.
Rev. 17
A detailed vision concerning papal Rome, and her connection with the beast. Judgment on the great harlot that influences many peoples. (Ver. 15.) A woman is seen sitting upon a scarlet colored beast (imperial power which supports her, and which she controls) full of the names of blasphemy, having seven heads and ten horns.
She is greatly adorned (in contrast to the white raiment of the church); her idolatry is the source of ecclesiastical and moral wickedness. She is seen drunk with the blood of saints and of martyrs.
In verse 8 the Roman empire, which was, but is not now in existence, is seen to re-appear from a diabolical source.
'The seven heads are seven mountains,' on which the woman sits. It is Rome's well-known situation.
And there are seven kings: five are fallen, and one is and the other is not yet come. (Six forms of Roman government: 1, Kings, B.C. 753; 2, Consuls, 509; 3, Dictators, 498; 4, Decemvirs, 451; 5, Military Tribunes, 444; 6, Imperial, B.C. 31, the one existing when John wrote; the seventh is still future.) It is also an eighth, but is of the seven, and goeth into perdition. (It is seventh numerically, but eighth as being a new kind and resurrection number.)
Verse 12. It will be a federal empire, to the head of which ten kings will give their power and strength.
They will make war with the Lamb, but He will overcome them, being Lord of lords and King of kings.
The kings will be used of God to punish and make desolate papal Rome, which reigneth over the kings of the earth.
Rev. 18
The fall and destruction of Babylon as a city is dwelt upon, and the mourning of those who have been enriched by her.
Verse 4 is a call to the saints then on the earth to come out of her and not to be partakers of her sins, that they may not receive of her plagues. There is a call for recompense and torment for her.
Rev. 19:1-5.
The judgment of the great harlot causes joy and praise in heaven. Her smoke rises up forever and ever.
Rev. 19:6-10. The harlot's day being over, the marriage of the Lamb and the bride is celebrated. She hath made herself ready, and is arrayed in fine linen, which is the righteousnesses of the saints. Blessed are they that are called to the marriage supper. The spirit of prophecy is the testimony of Jesus.
(A detailed vision of the appearing of the Lord is now given. Rev. 19:11 to Rev. 20:3 are warrior judgments).
Rev. 19:11 John sees one called Faithful and True on a white horse. His eyes bespeak judgment, and on His head are many diadems. He had a name which none knew but Himself (His divine glory). He wears a raiment dipped in blood, and is called the Word of God.
He comes, with armies of heavenly saints following Him, to (1) smite the nations; (2) to rule them with a rod of iron; and (3) to tread the winepress of the righteous vengeance of God the Almighty. He is visibly manifested to be King of kings and Lord of lords. (Cf. Rev. 17:14.)
The beast (the Roman emperor) and the kings of the earth (European powers) are overcome by Him, and their armies slain, and the beast and the antichrist are cast alive into the lake of fire.
Rev. 20
The dragon, the ancient serpent, which is the devil and Satan, is bound and cast into the abyss (not the lake of fire yet) for a thousand years.
The souls of those martyred (cf. Rev. 6:9-11) and of those killed under the beast (cf. Rev. 13:7, 15-17) are raised to life again, and reign with Christ a thousand years.
This is the first resurrection; but the rest of the dead are not raised until after the thousand years. Over those that have part in the first resurrection the second death (see Rev. 20:14) has no right: they shall be priests of God and of the Christ and reign with Him a thousand years (the details of the reign on earth are found in the Old Testament; the Revelation gives more the heavenly part of the kingdom).
When the thousand years are expired, Satan is loosed and deceives the nations in the four quarters of the earth, Gog and Magog (symbolic of the opposing nations, as in the prophecy of Ezekiel), to gather them to battle (a final test of man in the flesh, is seen in the millennium; at its close the nations at once follow Satan).
They compass the camp of the saints and the beloved city: and fire comes down from God, and devours them.
The devil is cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night to the ages of ages.
Rev. 20:11-15. The heavens and the earth pass away, and the wicked dead stand before the great white throne to be judged according to their works.
And death and hades pass away forever: as the powers of Satan, seen in the wicked dead, they are cast into the lake of fire, which is the second death.
Whosoever is not found in the book of life is cast into the lake of fire.
Rev. 21:1-8.
The eternal state. There is a new heaven and a new earth and the sea exists no more. (Heb. 1:11,12)
The new Jerusalem comes down from heaven adorned as a bride. God will tabernacle with men, and they shall be His people. He will remove every trace of sorrow, and all things are made new. Two things belong to this eternal state: thirst is quenched from the fountain of the water of life, and the overcomer inherits all things. The Lamb and all dispensational names now cease. God is all in all.
Rev. 21:9-27 go back to the millennium. (A vision of the church in the kingdom is given, just as there was a vision of Babylon, the false church. The symbols are similar to those describing the earthly Jerusalem in Isa. 60 The church's place in the millennium is to reign with Christ over the earth)
The holy city is heavenly in character, and comes from heaven: it shines in divine glory as transparent jasper. It has security in its high wall, and angelic administration is connected with its twelve gates on which are written the names of the twelve tribes. (Cf. Matt. 19:28.) The twelve apostles of the Lamb (cf. Eph. 2:20) were in their work the foundation of the heavenly city.
Its measurements are vast and perfect: it is a cube, finite perfection. The wall of jasper is divine glory; and the city is pure gold like glass, divine righteousness and holiness. The foundations of the wall are adorned with varied rays of divine glory.
The Lord God Almighty and the Lamb are its temple; the glory of God lightens the city, and the Lamb is the light-bearer.
The nations shall walk by its light, and the kings of the earth bring their glory to it. Its gates shall not he shut by day, for night shall not be there.
No evil can enter the holy city: only those written in the Lamb's hook of life can have entrance there.
Rev. 22:1-5.
the millennium continued. The river of God refreshes the city, and the tree of life constantly yields its fruit is leaves are for the healing of the nations (blessings to the earth).
The throne of God and of the Lamb is the source of blessing: there is no more curse. His servants shall serve Him, and enjoy His constant presence, and bear His name: they shall reign forever and ever.
Rev. 22:6-21 are a summing up of the whole hook.
The angel declares the truth of the prophecies, and that God had revealed them unto His servants. Then there is a personal word from Christ, Behold I come quickly. Blessed is he that keepeth the words of this prophecy.
The savings were not to be sealed, for the time was near. (Cf. Dan. 12:4,9.) When its testimony is closed, man's state will be unalterable either for judgment or blessing. Christ is coming with His rewards to render to every one as his work shall be.
He announces Himself as the Alpha and the Omega, the first and the last, the beginning and the end: Jehovah.
The redeemed cleansed ones can enter the city and feed upon the tree of life. The defiled and idolaters are without.
In closing the hook addresses are given to the overcomers in the churches. The Lord is divested of His judicial aspects, and says simply, “I, Jesus”, the One who has title to earthly glory, and who is also the heavenly hope of the church. The Spirit and the bride respond ‘Come’. He that heareth is also invited to say, 'Come,' and there is the gospel for the poor world during the interval. A solemn warning is added as to maintaining this prophecy in its entireness.
The grace of the Lord Jesus Christ be with all saints, is the closing salutation, leaving, as the last words of Jesus for the heart, His assurance that He will come quickly: the true saint heartily responds, Amen, Come, Lord Jesus.