1. The Lord Jesus Christ
is the one great Subject of the Word of God
being the promised "Seed"
of the woman
He is therefore the Master-key to
the Divine revelation of the Word.
The whole Bible is about Him directly or indirectly,
and as everything centres in and around Him,
apart from Him it cannot be understood.
This is set forth in the foregoing Structure,
from which we see that Genesis and Revelation,
"the first" and
"the last" books of the Bible,
are inseparably linked together.
Genesis is "the beginning" and
Revelation the ending of the written Word,
even as the Lord,
the Incarnate Word,
spake of Himself (compare
Revelation is the complement of Genesis.
Either without the other would be unintelligible.
Genesis 1-2 finds its correspondence in Revelation 21-22
Without the first chapters of Genesis,
Revelation would be an insoluble riddle,
as indeed it is to those who treat the record of
"the Creation" and the "Fall"
as "myths" (See
Without the last chapters of the
Revelation "the Book"
would be a hopeless and heart-breaking record
of the failure and doom of the Adamic race.
The Bible may be likened to
a beautiful and complex girdle or belt,
with a corresponding connecting clasp at each end,
one the complement of the other.
Do away with either,
the girdle is useless as a girdle.
So here, Genesis and Revelation
are the two clasps of the Divine Word,
which link together and enclose between them in
"perfection of beauty"
and harmony the whole of the Scriptures
in which God has been pleased to reveal
His "Eternal Purpose"
etc. The key to unlock the meaning
and scope of the book is found in
"The Lord's day" =
John was not in
"a state of spiritual exaltation"
on any particular Sunday at Patmos,
as the result of which
"he saw visions and dreamed dreams".
But as we are told,
"I came to be (or found myself)
by the Spirit in the day of the Lord"
etc.). He is then shown,
and both sees and hears
the things he records.
"The day of the Lord"
being yet future,
it follows that the whole book must concern
the things belonging to "that day",
and consequently is wholly prophecy.
Though partial adumbrations of judgment may be
traced in connection with affairs of past history,
yet the significant,
solemn warning here
that the "judgments" in
Revelation relate to the day of the Lord,
"the day of vengeance"
etc.), makes it clear that the book concerns the future,
and the day of the unveiling (the Apocalypse) of the great
"King of kings and Lord of lords" (see
Its scope is further
shown by its place in the Canon.
The order of the separate books
of the New Testament varies,
but they are always formed in four
groups that never vary chronologically.
Appendix 95. II)
contain the prophecies of the great tribulation:
Revelation describes it.
Between, come the Scriptures of the intermediate period,
Acts and the Epistles.
Chronologically and canonically,
Revelation follows after the Epistles,
though logically in God's purpose
it follows the Gospels.
Therefore we see the scope embraces the
wind-up of all the affairs of time;
it records the end of prophecy,
the end of "the secret of God"
the end of all "enmity towards God",
and the dawn of the
"ages of the ages".
The language of the book is Greek:
its thoughts and idioms are Hebrew.
This links it with the Old Testament,
and shows that its great purpose is to
declare God's final dealings with the
Jew and the Gentile as such;
and that "the church of God" of
the Pauline Epistles and this dispensation
has no place in Revelation
(other than in association with its glorified Head).
See Appendix 193.
All the imagery of the book, Temple,
Tabernacle, etc., belongs to Israel.
in Matthew (the Hebrew Gospel)
are some 92 quotations from and
references to the Old Testament.
In Hebrews there are 102.
In Revelation are found no fewer than 285.
This emphatically stamps its close
connection with the Old Testament and Israel;
and it equally stamps the latest utterances of
namely, that "whatever view may be
taken of the indebtedness to Jewish sources,
there can be no doubt that he (the writer)
has produced a book which taken as a
whole is profoundly Christian",
as being the dicta of men who,
wittingly or unwittingly,
are blind to this fundamental
fact of Revelation.
further attest its Hebrew character:
Son of Man"
Never found in the Pauline Epistles
to the "churches". See
Appendix 98. XVI
Appendix 98. IV.
Compare this title with Genesis
in connexion with "paradise".
First and the Last"
Never associated with
"the church which is His body".
Prince of the kings of the earth"
Never used in connexion with
is to come" (=The Coming One),
etc. Occurs sixteen times in the Gospels,
three times in Revelation,
and nowhere else.
A title only found in Daniel
and six times in this book.
Thus linking Daniel and Revelation
in a very special manner.
must not be confused with the "wife" of
The latter is Israel called out from among the
nations for blessing in "the Land";
the earthly consort of "the Great King"
(compare Psalm 45;
is connected with the Millennial Jerusalem which,
with the rest of the earth "that now" is,
will pass away and give place to the new
earth with the new Jerusalem,
succeeding and replacing the former.
the Lamb's wife" of
is still of Israel,
but the Israel of the
all those connected with the
"heavenly country" and
"the city with the foundations"
for which they "looked"
the "Jerusalem above" of
Hence the significance of the term
"bride" (numphe) in
The Israel of
is not spoken of as bride (numphe),
because she has become wife (gune).
Compare the "married to you" =
am become your husband (consummation),
and see the Note there relating to
the "restoration" time.
the term "bride" indicates clearly
that the betrothal has taken place and that
the marriage will be consummated when the bride
shall have come down out of heaven.
John sees her coming down (present participle),
The loose way in which we
speak of a "bride" as not only a
contracting party at the time of the marriage ceremony,
but also of her after she has become wife (gune),
is responsible for much confusion as to the
and the bride-wife of
"bride" is to be applied
only to a betrothed virgin
(Greek parthenos = Hebrew
when the marriage (legal) ceremony takes place.
she ceases to be "bride",
and has become (legally) "wife",
although from the forensic point of view
consummation of the marriage may be delayed
and see the Note there).
According to the Mosaic Law,
a betrothed maid (Hebrew
was legally a wife ('ishshah),
hence Joseph's trouble and temptation
A careful study of the terms in
will afford a clue to a clearer understanding
of the terms "bride" and the two
than volumes of commentary.
If the earthly millennial metropolis is real,
so is this also,
for both are spoken of in the same terms.
And if the laying of
"thy stones with fair colors" and
"thy foundations with sapphires"
is spoken of the day when God is to be called
"the God of the whole earth"
it must refer to the time of
foundations implies a solid
substratum on which to lay them,
that is to say earth.
Foundations are of no use to a city
"suspended" in the air!
The same argument applies also to the
"tree of life" and the "water of life".
If the "river" and "trees for meat"
are real and literal,
so also are the "tree" and the
"water" of life here.
Again, both are spoken of in identical terms.
There is no more room for "imagery"
in the one case than the other.
The "tree of life"
lost in the paradise of Genesis
is here seen restored to the whole earth
in the day when "the God of the whole earth"
will "tabernacle" with
There is no place for
in either case.
5. The more important
Figures of Speech are noted.
These will supply helpful keys where the
symbolism is not Divinely explained or indicated,
and will enable the student to judge whether
Revelation is purely Johannine
as some affirm,
and a "legitimate appeal to
or whether the book is,
as it claims to be,
a deliberate setting forth proleptically of the
actual scenes and events with which God declares
that His purposes concerning the heaven and the
earth shall be consummated.
hold a prominent and significant
place in Revelation.
These in order are:—2
(occurs eleven times); 3 (eleven);
3½ (twice); 4 (thirty); 5
(three); 6 (twice, including
7 (fifty-four); 10 (nine);
12 (twenty-two); 24 (seven);
42 (twice); 144 (four);
666 (once); 1,000 (nine);
1,260 (twice); 1,600 (once);
7,000 (once); 12,000 (thirteen);
144,000 (three); 100,000,000 (once,
Twenty-one in all (3×7 = 21. See
Seven is thus
seen to be the predominant number,
occurring fifty-four times
(3×3×3×2 = 54.
Twelve comes next—twenty-two
occurrences Seven, ten, and
twelve, with their multiples,
run throughout the book.
In the Notes attention is called to
other numbers of great significance.
The student will thus be enabled to
work out for himself many problems
connected with the question of number in Scripture.
Some examples are here given of word occurrences.
(bottomless pit), axios (worthy),
basileuo (reign), etoimazo
(make ready), makarios (blessed),
propheteia (prophecy), semeion
(sign, etc.), hupomene (patience),
charagma (mark), Christos:
planao (deceive), Satanas,
sphragizo (seal), stephanos
(crown), nux (night):
(ten), kainos (new),
polemos (battle, etc.):
(true), eikon (image),
salpizo (to sound):
(strength), phiale (vial):
doulos (servant); etc.
The word arnion (lamb) occurs 29 times
("the Lamb" 28 = 4 sevens:
the other occurs
Elsewhere only in
hagios (holy) occurs 26
times according to the texts,
otherwise 27 times (3×9 or 3×3×3):
doxa (glory) occurs 17 times (10 + 7):
eulogia (blessing and ascription) 3 times;
ethnos (nations) 23 times;
nikao (overcome) 17 times:
drakon (dragon) 13 times:
plege (plague, etc.)
occurs 16 times (4×4).
Phrases occur frequently,
(i) he that hath an ear 7 times;
if any man hath an ear occurs once:
(ii) third part, 16 times:
(iii) the kings of the earth,
The "tree of life"
and the "water of life" (verses
are seen to be the great central
subjects of the new earth.
No longer will there be any
In place of the "Fall"
we have restoration.
Instead of expulsion—"lest
he put forth his hand,
and take also of the tree of life,
and eat, and live for ever"
the gracious invitation to those who
"have right to the tree of life"
"Come, whosoever desireth,
and let him take the water of
8. The Benediction
not only completes the correspondence of the Structure
(page 1883 of The Companion Bible),
but appropriately closes the whole of the Book of God.
"Grace and truth came by Jesus Christ"
In this dispensation all is of grace.
Grace now, glory hereafter
In the time coming,
with which Revelation is concerned,
grace will be given to
"endure to the end"
to all who come
"out of the great tribulation"
to all slain under antichrist
"for the Word of God"
and to all who
"have the testimony of Jesus Christ"