INTRODUCTION

IT was towards the close of the first century of Christian history, in the year 95 or 96, that the aged Apostle John, banished by the Roman Emperor Domitian, to the lonely island of Patmos in the Aegean Sea, beheld the Apocalypse. More than sixty visions described in the eventful years had elapsed since the ascension of his blessed Lord. During that long period he had looked back to that sublime and glorious event, as the closing incident in his Master’s earthly history, and often had retraced in thought every step of his last walk with the risen Saviour over the Mount of Olives, to the sloping fields above the little village of Bethany with the deep Jordan valley and the blue far-off hills of Moab full in view. On countless occasions he had recalled his Lord’s last charge, and parting blessing, and gazed in thought on His ascending form, and on the white robed angels whose words directed the minds of the bereaved disciples from the sorrowing contemplation of their Lord’s departure, to the glad anticipation of His return, saying, “This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” But when was it to be that promised return? Was it to take place in the lifetime of the disciple whom Jesus loved? Had not the Master said concerning that disciple when speaking to Peter, “If I will that he tarry till I come, what is that to thee? Follow thou Me.” Peter had died, following his Lord to the cross. Was he, John, to escape death? Was he to enjoy translation with the saints who were to be ‘I alive and remain ” to the Second Advent? Yet he remembered that Jesus had not promised he should not die, but had only said, “If I will that he tarry till I come.” What could that mean? The strange mysterious sentence lived and lingered in his thoughts; he ends his gospel narrative with it. Was he to behold before his departure some glorious prefiguration of his Lord’s return, like the scene on the Mount of Transfiguration; some vision, unveiling the secrets of the future more fully than they had been foreshadowed by that memorable event? No such revelation had been given, and he was now grown old; a venerable, patriarchal man, gentle and gracious in mien; the last survivor of the apostles. He had shared the promised baptism of Pentecost; had witnessed the marvellous growth of the Christian Church; had seen the fall of Jerusalem; the destruction of its glorious temple, of which now not one stone was left standing upon another; had witnessed the accomplishment of those dreadful judgments on the Jewish nation in anticipation of which his Master’s tears had fallen on the Mount of Olives, bedewing the palm branches spread by the multitudes beneath His feet. He had seen too the preliminary fulfilment of the signs of the approach of the Second Advent which his Master had predicted; the earthquakes, famines, pestilences, wars, and persecutions, the appearance of false prophets, and false Christs, of fearful signs and wonders in heaven. The idolatrous ensigns of the desolating Roman power had been planted within the precincts of the Holy City. The triumphal arch of Titus had been reared in Rome, the mighty metropolis of the world, to commemorate Jerusalem’s fall; that arch on which were represented in striking sculpture the sacred vessels of the sanctuary carried in triumph by heathen hands; the seven branched golden candlestick, the table of the shew bread, and the book of the law. Jerusalem was no more. The Jewish Dispensation founded ages before by those supernatural revelations granted to Moses and Israel on Mount Sinai had come to an end. The kingdom of heaven had taken its place, growing up silently as a grain of mustard seed, from small and despised beginnings to far reaching development. From the upper chamber of Jerusalem it had spread through Judea, Samaria, Galilee, and across the Roman Empire, in which there was scarce a city of importance which had not a Christian Church. It had reached Antioch and Alexandria, Crete and Corinth, Philippi and Thessalonica, Ephesus and Smyrna, Pergamos and Thyatira, Athens and Rome; it had spread throughout Asia Minor, Greece, Italy, Egypt, and even as far as the western confines of Spain, and the distant isles of Britain; and this in spite of the most violent opposition and persecution from Jews and Gentiles. The gospel had penetrated even to Caesar’s household, and won the hearts of some of his nearest kindred. The aged Clement presided over the Christian Church in the city of Rome, undeterred by threats of imprisonment and martyrdom; while another Clement of high born position had just witnessed for Christ even unto blood, whose wife Domitilla had been banished to the desolate island of Pandateria, where she was suffering the same punishment for the Christian faith as John himself was enduring in Patmos.

And with the lapse of time changes for the worse had taken place in many Christian Churches, gross corruptions of the pure doctrines of the gospel had appeared. Self-righteous legalism and Judaic ritualism on the one hand, and false philosophy, the boasted wisdom, of the Gnostics on the other, had perverted the minds of many, corrupting them from the simplicity which is in Christ. Sects had arisen in the Church which denied the divinity of Christ, and the atoning character of His death. Tares had been sown by the enemy among the wheat, and were already flourishing on every side. It appeared as though the Antichrist so long before foretold by Daniel, and so emphatically predicted by Paul, might speedily con; springing up as a horn or ruler among the kings of the divided Roman Empire, and exalting himself as an overseer in the Christian Church, in whose symbolical temple it was foretold he would sit supreme, clothed with divine honours and prerogatives, and deceiving many to their eternal destruction. These things were to be, and the times seemed dark enough to indicate that they might even then be at hand. Daniel had revealed in mystical language the time of the manifestation of this antichristian power, and the period of its continuance. But what was the exact meaning of those times of Daniel? What meant the “time, times, and a half time,” of which he spoke; the 1,260, 1,290. and 1,335 days; the 2,300 ,evenings and mornings”; the periods which were to reach to the resurrection and promised “rest”, of the righteous at the end of the days ? Were they literal days which were meant, or were the days he spoke of symbolical of larger periods? Were these revelations in Daniel the last to be granted on the subject, or was more light to shine forth through communications of the truth yet to be given to the Church of “the last days”? Questions such as these may well have occupied the mind of the aged apostle in the lonely hours of his banishment.

We can conceive him standing on the rocky height of some Patmos headland watching the western sun descending over the blue waters of the Aegean Sea, making a broad pathway of golden light on the waves, till they shone like “a sea of glass mingled with fire,” or beholding the sun rise in the glowing cast over the Asiatic shores, transporting his thoughts to the advent of the “morning without clouds,” yet to shine upon the world. Or when he watched the host of heaven come forth by night, and fill the glittering canopy above the lonely isle, while the “many mansions ” of which his Master had spoken came to his mind, and the angel hosts who do His bidding, can we not conceive him longing that one of these glorious beings might be sent to him as of old one had been sent to Daniel, the man “greatly beloved,” to impart some of that knowledge of the future enjoyed in higher and holier realms? We know not what he thought or desired, but we know what God granted to the aged and privileged apostle.

It was on one Lord’s day of his sojourn in Patmos, the day commemorating Christ’s triumphant ‘resurrection, that being alone, and ‘I in the spirit,” or rapt in ecstasy from the outward world, and oblivious of its presence, he suddenly heard behind him a great voice as of a trumpet, speaking to him such words as mortal car had never heard before.

” I am Alpha and Omega, the first and the last, and what thou seest write in a book and send it unto the seven Churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

And turning in the direction of the Voice he saw seven golden candlesticks, and standing in their midst, One whom he recognized as “like unto the Son of Man,” but 0 how changed from the Christ on whom he had so often looked in Galilee, and on whose bosom he had leaned in the upper chamber at Jerusalem! For every trace of humiliation was gone. No tears upon the cheek, no thorns upon the brow, He stood there transfigured and glorified; His face as the noonday sun shining in its strength; His garment white and glittering, and girt at the waist with a golden girdle; the hair of His head white with the snows of dateless years, as the “Ancient of days ” beheld by Daniel; His eyes like a flame of fire; needing no exterior light to aid their vision, but penetrating the secrets of the soul with holy searching gaze; His feet as burning brass, strong as the pillars of heaven, and glowing as though they burned in a furnace; His voice as the mighty and majestic sound of many waters; seven stars glittered in His right hand, and a sharp two-edged sword, the evident symbol of the Word of God, living and powerful, and piercing to the dividing asunder of soul and spirit, proceeded from His lips.

At this sudden and marvellous apparition of the glorified Redeemer all strength forsook the aged apostle. Falling at the feet of the Son of God he lay there as one dead. Then touching his prostrate form with His right hand, the Lord strengthened him, saying in His own well-remembered voice, ‘I Fear not; I am the First and the Last; I am He that liveth, and was dead, and behold I am alive forevermore. Amen; and have the keys of death and of hades.”

And now aroused to wondering attention, the aged apostle received from the lips of Christ the divine commission to communicate to the seven Churches of Asia, representing symbolically the entire Christian Church throughout the world, a faithful record of all that he had seen, and was yet to behold.

“Write the things which thou hast seen, and the things, which are, and the things which shall be hereafter.-“

And first to the seven Churches of Asia Minor John is directed to write brief letters, charged with lofty meaning; letters appreciating, judging, encouraging, rebuking, and counselling these representative Churches; and conveying through them messages from the glorified Redeemer to the whole Christian Church throughout the world. In these letters, bearing on their forefront descriptive titles of Christ referring to attributes suited to the character and condition of the Churches addressed, our Lord speaks in the tone of sovereign authority, perfect knowledge, burning holiness, and tender love. His eyes as a flame of fire search the secrets of hearts, yet beam with infinite compassion. His lips are full of promises, his hands of gifts and graces. Every sentence in these celestial communications bears the impress of His personality. In listening to their words we car the very voice of the Son of God speaking to our individual souls, out of the world of glory. ,I know thy works.” “I have somewhat against thee.” “I am He that searcheth the reins and hearts.” “I will give unto every one of you according to your works.” I have set before thee, an open door.” ”I have loved thee.” “I will keep thee”. “I would thou wert cold or hot.” “I will spew thee out of My mouth.” “I counsel thee.” “As many as I love I rebuke and chasten.” “I stand at door and knock; if any man hear My voice and open to Me, I will come in to him and sup with him, and he with Me.” Each letter closes with a special promise of glorious and eternal reward “to him that overcometh”; and with the solemn appeal to the individual Christian conscience, “he that hath an ear let him hear what the Spirit saith to the Churches.”

Having received these communications from the Lord Jesus Himself, standing amid the golden candlesticks which symbolized the Churches He addressed, John now beholds heaven opened, and sees the throne of God, and the worshipping hosts before the throne, and hears them crying, ” Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; ” ” Thou art worthy, 0 Lord, to receive glory, and honour, and power, for Thou hast created all things, and for Thy pleasure they are and were created.” In the right hand of Him who sits on the throne, John now beholds a seven sealed book, and hears an angel cry with a loud voice, cc Who is worthy to open the book, and to loose the seals thereof? ” None in heaven or earth is found worthy to open the book or look thereon. Then appears the sublime and solitary Exception. In the midst of the throne, standing among the four living creatures and adoring elders, is seen “a Lamb as it had been slain.” He who had redeemed man by His blood shed on Calvary’s tree, is there enthroned. Lo! The Lamb advances and takes the seven scaled book from the hands of Him who sits upon the throne, while the songs of the redeemed proclaim Him worthy to open its seals. and countless myriads of holy angels cry, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” The whole creation takes up the anthem and sounds forth His praise. Then the Lamb opens the seals of the sacred and mysterious book, and unveils the contents of this final revelation of providence and prophecy.

As He opens the seven seals, successive visions appear to the gaze of the inspired seer of Patmos. First four horses, white, red, black, and livid, are beheld issuing forth, with their various riders. The souls of the martyrs are seen under the altar of sacrifice, and their cry for righteous retribution is heard. Heaven and earth are then shaken with the judgments attending the day of “the wrath of the Lamb. “A pause follows in which the destructive winds of judgment are stayed, while a definite number of saints are sealed out of the twelve symbolical tribes of Israel. Then an innumerable multitude of the redeemed from all nations, kindreds, peoples and tongues, is seen gathered before the throne of glory, with palm branches of victory, and songs of grateful joy. “They have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” The Lamb who has redeemed them leads them to fountains of living water, and God wipes away all tears from their eyes.

At the opening of the seventh seal there is silence in the symbolical heaven of the vision, during which seven angels prepare to sound trumpets of woe. At the successive sounding of these trumpets various judgments fall on the earth, seas, rivers, and sun of the symbolical world scene. After the sixth of these woe-trumpets occur parenthetical visions, followed by the sounding of the seventh trumpet, proclaiming the advent of ‘”the Kingdom of our Lord and of His Christ.” The parenthetical visions are then continued. There is seen the persecution of a sun-clothed woman by a wild beast power. Three stages of the conflict are marked. First the Draconic world power is cast down by “Michael and his angels,” who overcome by “the blood of the Lamb,” and the witness of martyrs who loved not their lives unto the death.” Then the woman fees to the wilderness, from the persecutions of the revived wild beast power, who makes war against the saints and overcomes them. Lastly, under the judgments of the seven vials, the persecuting wild beast power, and that of Babylon the great, are utterly destroyed. Great Babylon is burned, the beast is cast into the lake of fire, and Satan bound for a thousand years, while the saints and martyrs reign with Christ. The final judgment of the great white Throne succeeds, and the New Jerusalem, arrayed in the glory of God, as the Bride of the Lamb, descends from heaven into the new earth, and becomes the everlasting abode of righteousness and bliss.

Such in brief is the general outline of the Apocalyptic drama. How great the progress it depicts! At the beginning the crowns of glory and dominion are worn by the potentates of the world ; the saints are oppressed and persecuted, forced to flee to the wilderness, and trodden under foot; at the close, dominion, crown, and glory are transferred to the suffering saints and their great Leader. The Lamb is crowned with “many crowns,” and the victorious martyrs are exalted to reign with Him in His eternal kingdom.

Prefacing his description of these visions by the title “The Revelation of Jesus Christ which God gave unto Him to show unto His servants things which must shortly come to pass,” John wrote as he was directed to the seven Churches of Asia; opening his message with greetings of Cc grace and peace ” from the Eternal Father, the Spirit, and the Son. A doxology of praise bursts from his lips to Him “Who loved us and washed us from our sins in His own blood, and made us kings and priests unto God and His Father.” The keynote of the Apocalyptic prophecy is sounded, “Behold He cometh with clouds,” indicating its character as the book of the Advent of Christ, and of the Kingdom of God. At the close is added the seal of Christ’s own name and authorship. “I Jesus have sent mine angel to testify unto. you these things in the Churches. I am the root and the offspring of David, and the bright and morning star.” “Surely I come quickly,” is the final word of the prophecy.

THE RECEPTION OF THE APOCALYPSE BY THE EARLY CHURCH

From the seven Churches of Asia Minor copies of the Apocalypse, multiplied by Christian hands,-rapidly spread in all the Churches throughout the Roman Empire. Its apostolical authorship was recognized from the first, and its sacred character admitted. Early added to the Canon of the New Testament, it became the closing book of the entire Word of God.

No book of the New Testament was accorded a more general reception. The chain of evidence on the subject is complete. Justin Martyr, a Christian philosopher, born about A. D. 103, six or seven years after John’s banishment to Patmos, in his dialogue with Trypho thus refers to the Apocalypse: A man from among us by name John, one of the apostles Christ, in the revelation made to him, has prophesied that the believers in our Christ shall live a thousand years in Jerusalem.– Justin Martyr suffered martyrdom for the Christian faith about A. D. 165. Irenaeus, Bishop of the Lyonnese Church, in his book on Heresies written between A. D. 180 and 190, speaks of the Apocalypse as the work of John the disciple of the Lord, that same John that leaned on His breast at the last supper. Melito, Bishop of Sardis, about A. D. 170, wrote a treatise on the Revelation of John. Theophilus, Bishop of Antioch, about 181, according to Eusebius, made use of quotations from John’s Apocalypse. So also did the martyr Apollonius, at the close of the second century, in an eloquent apology before the Roman Senate, in the reign of Commodus. Clement of Alexandria, who flourished about 194, frequently quoted the Apocalypse. Tertullian, the contemporary of Clement, one of the most learned of the Latin fathers, quotes or refers to the Apocalypse in more than seventy passages in his writings, and declared that “the succession of bishops traced to john I rested’ on John as its author” 1 Hippolytus, a greatly esteemed Christian Bishop, and martyr, who flourished about A. D. 220, in early life a disciple of Irenaeus, wrote an express commentary on the Apocalypse. Origen, the most critical and learned of the early fathers, received the Apocalypse into the Canon of Scripture. “What shall we say of John,” he asks, “who leaned on the breast of Jesus? He has left us a gospel:

. . . he wrote likewise the Revelation, though ordered to seal up those things which the seven thunders uttered : he left, too, one Epistle of very moderate length, and perhaps a second and a third, for of these last the genuineness is not by all admitted.” ² Cyprian, Bishop and martyr, the contemporary of Origen, held similar views. Victorinus wrote a commentary on the Apocalypse in the third century, which is still extant; Methodius, Arnobius, Lactantius, Athanasius, Cyril of Alexandria, Ambrose, Jerome and Augustine all received the Apocalypse, and regarded it as the inspired production of the last of the Apostles. In the centuries which followed the times of these Fathers, the acceptation of the Apocalypse by the Christian Church, both in the cast and in the west, was universal. In all the early and later translations of the Scriptures, the Apocalypse found a place; and the literature to which its exposition has proved by its exceptional magnitude the interest which the prophecy has awakened in almost every age of the Church’s history.

¹ “Adv. Marcion,” Book IV, Ch. 5.
² Quoted by Eusebius, H. E. V1, 25

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