TROWBRIDGE FR kC3?i ¦hi OUTLINE BIBLE-STUDY COURSES OF THE AMERICAN INSTITUTE OF SACRED LITERATURE Til Book of Revelation OUTLINE BIBLE-STUDY COURSES OF THE AMERICAN INSTITUTE OF SACRED LITERATURE i. The Life of Christ, by Ernest D. Burton. 2. The Foreshadowings of the Christ, by William R. Harper. 3. The Work of the Old Testament Sages, by William R. Harper. 4, The Work of the Old Testament Priests, by William R. Harper. 5. The Social and Ethical Teaching of Jesus, by Shailer Mathews. 6. The Universal Element in the Psalter, by John M. F. Smith and Georgia Louise Chamberlin. 7. The Origin and Religious Teaching of the Old Testament Books, by Georgia Louise Chamberlin. 8. The Origin and Teaching of the New Testament Books, by Ernest D. Burton and Fred Merrifield. 9. The Four Letters of Paul, by Ernest D. Burton. 10. The Problem of Suffering in the Old Testament, by J. M. P. Smith. ii. The Message of Jesus to Our Modern Life, by Shailer Mathews. 12. The Gospel of John, by Edgar J. Goodspeed. 13. The Book of Revelation, by Shirley J. Case. 14. The Realities of the Christian Religion, by Gerald B. Smith and Theodore G. Soares. Any course, 50 cents. Postage for 1, 2, 3, 4, and 5, 4 cents each; any other 3 cents. The Book of Revelation THE UNIVERSITY OF CHICAGO PRESS CHICAGO, ILLINOIS THE BAKER & TAYLOR COMPANY SEW YORK THE CAMBRIDGE UNIVERSITY PRESS LONDON AND EDIHBUROH THE MARUZEN-KABUSHIKI-KAISHA TOKYO, OSAKA, KYOTO, FUKUOKA, SENDAI THE MISSION BOOK COMPANY SHANGHAI The Book of Revelation BY SHIRLEY JACKSON CASE AN OUTLINE BIBLE-STUDY COURSE OF THE AMERICAN INSTITUTE OF SACRED LITERATURE THE UNIVERSITY OF CHICAGO PRESS CHICAGO, ILLINOIS Copyright 1918 By The University of Chicago All Rights Reserved Published August 191S Composed and Printed By The University of Chicago Press Chicago, Illinois, U.S.A. To the American Institute of Sacred Literature The University of Chicago, Chicago, III.: ^ I desire to be enrolled as a member of the Institute, and to receive the question sheets to be returned for a certificate on the course on The Book of Revelation. Name Address If in class, name of leader. Date : Remarks FOREWORD TO THE STUDENT The following studies are arranged in accordance with the method of other studies in the same series; namely, the assignment of a daily portion to be read and considered from various points of view. It has been the attempt of the writer of the course to give, however, in the work of each day, one connected and interesting passage, the study of which will give unity to the day's portion. In order to carry on such a course as outlined in this book it is not absolutely necessary that the daily study arrangement shall be followed. For the completion of the course by such an arrangement, an expenditure of fifteen minutes a day ought to be sufficient. It may in many cases be more convenient to spend more time than this upon the work and at longer intervals. Those who desire, therefore, to ignore the division into daily portions may combine the selections into weekly tasks or such divisions as are most convenient to them. All persons using this book may be counted as members of the American Institute oe Sacred Literature if they so wish. The price which is paid for the book, fifty cents, whether paid to a local book dealer, to the publish ing agents (The University of Chicago Press), or to the headquarters of the American Institute oe Sacred Literature, directly or through the leader of a club, is the only prerequisite. Anyone possessing the book and following the course is entitled, having paid this fee, to apply for question sheets which will enable him to send to the headquarters of The Institute answers to the review questions, and thus to register himself as desiring a certificate for his work. Certificates are given to all who answer fifteen out of twenty questions in each month's work. These certificates are not graded, since they are a recognition only of the fact that the work has been done, without reference to the quality of the result. On the other hand, it is supposed that all who follow the course will put into it their best efforts. Although the majority of people using this and other courses of The Institute are in groups under the leadership of a minister or interested layman, thousands are working by themselves. One who finds it necessary so to work should not feel that he is gaining less than those who, seemingly THE BOOK OF REVELATION more fortunate, study in groups. It is frequently the case that work done by one's self, in earnest mood and with the help of the detailed directions for study, is more thoroughly done and productive of more lasting results than the work in groups. Persons working alone should see that their names are enrolled as members at the headquarters of The Institute and should avail themselves of the privilege of correspondence which is thereby given to them. The American Institute of Sacred Literature is the department of the University of Chicago through which all non-resident biblical and religious study is conducted. It may be addressed as follows : The A merkan Institute of Sacred Literature, University of Chicago, Chicago, Illinois. PRELIMINARY STATEMENT The main purpose of this course of study is to explain the real meaning of the Book of Revelation. Its meaning can be made clear only by keeping constantly in mind the actual circumstances of the author and his readers. By trying to place ourselves beside them in their own world we shall be able to sympathize more truly with them in their troubles and understand better their ardent desire for Christ's early return to bring an end to the world. Revelation has often been difficult reading for moderns because they lacked knowledge of the strenuous experiences through which the early Christians of Asia Minor were passing at the time the book was written. For a similar reason some readers have not only failed to understand the book, but have read into it fanciful notions that had no place in the thinking of the author and his companions. What is needed first of all in our study is a clear apprehension of the trying cir cumstances which surrounded John and his fellow-Christians, for herein is found the key to all the mysteries of this puzzling book. Only after learning what Revelation meant to the author and its first' readers shall we be in a position to estimate correctly its significance for Christians today. OUTLINE Study I I. Introduction, chap. i. II. Messages to the Seven Churches, 2 : 1 — 3 : 22. Study II III. Visions of Heaven, chaps. 4 f . IV. Visions from the Heavenly Book, 6 : 1 — 8 : 5. V. Visions of the Seven Angels with Trumpets, 8:6 — 11: 19. Study III VI. Visions of the Activity of Demonic Powers, chaps. 1 2-14. VII. Visions of the Seven Angels of Destruction, chaps. 15 f. VIII. Visions of Rome's Doom, chaps. 17 f. Study IV IX. Visions of the End, chaps. 19 f. X. Visions of the New Heaven and the New Earth, 21 : 1 — 22:5. XI. Conclusion, 22:6-21. REFERENCE BOOKS This course may be satisfactorily studied without reference books, but for those who desire to read further the following books are suggested. The books by Dean and Scott are good brief popular commentaries. Porter gives an excellent introduction to the class of literature to which Revelation belongs, showing how Daniel, Enoch, and other books of this type arose and how they are to be studied. J. T. Dean, The Book of Revelation. C. A. Scott, "Revelation," in the New Century Bible. F. C. Porter, Messages of the Apocalyptical Writers. S. J. Case, The Millennial Hope. STUDY I I . INTRODUCTION First day. — § i. Persecution. In the last decade of the first century, while Domitian was emperor of Rome, his officers in eastern Asia Minor dealt very harshly with Christians. Read 6:9 f.; 13:9 f.; 20:4, for incidental references to these terrible troubles which were pressing upon the adherents of the new faith at the time Revelation was written. Second day. — -The cause of the persecution was the Christians' refusal to take part in the worship of the emperor which was being enforced at this time in the cities of Asia Minor. Read 13 : 6-8, where the author condemns the blasphemy of the ruler — the "beast," as he is called — -for demanding worship of his subjects. Third Day. — In 13:11-17 the zeal of the priest — another "beast" — who officiates in the cult of the emperor is described. When Christians refuse to comply with the demands of this priest and the Roman officers who support him, they are punished with imprisonment, banishment, or death. Fourth day. — -§2. The author and his situation. Read 1:1, 4, 9. A Christian named John had been exiled or forced to flee, probably from Ephesus, to the little island of Patmos in the Aegean Sea, about sixty miles southwest of Ephesus. It has usually been assumed that this individual was John the Apostle, who had been personally associated with Jesus (Mark 3:17). The author, however, makes no statement to this effect, but refers to himself merely as a "brother" who shared in the common tribulations of the Christians. See also 22:8. Fifth day. — One Sunday, while on the lonely island of Patmos meditating upon the trials which had overtaken him and his fellow-Christians, John had a marvelous experience. He passed into a state of trance or ecstasy, which he describes as being "in the Spirit." When thus overcome by his emotions, he lost consciousness of his' immediate surroundings and seemed transported to heaven, where he heard angelic voices and saw wonderful visions. He frequently refers to what he had heard or seen when he was "in the Spirit." For examples read 1:10, 12; 4:1; 5:1; 6:1; 10:1; 12:1; 15:1; 16:1; 19:1; 21:1. Sixth day. — John sees in heaven pictorial representations which are thought to foreshadow great changes soon to take place in the history of the world. The present period of distress is soon to be followed by the complete destruction of Rome, the return of Christ in triumph, and the establishment of a new order of THE BOOK OF REVELATION things where Christians will be free from all enemies. These visions greatly strengthened John's own powers of endurance, and he sought to encourage his suffering friends by giving them a vivid description of what he had seen. For indications of this practical purpose of the author, read 1:3, n, 19; 7:3-17; 10:8-11; 22:6 f. Seventh day. — § 3. Title of the book. Since John conveyed to his readers the pictures which had been revealed to him in his visions, his book has been called the Revelation; or sometimes, using the original Greek title, the Apocalypse. For the title-page of the book read 1 : 1-3. This is longer than are most titles of modern works, but it describes very adequately the nature and the purpose of the document. Eighth day. — § 4. The author's introduction. Read 1 : 4, 50. Both on his own account, and in the name of the heavenly beings from whom he has received his message, John greets the principal churches of Asia Minor. Before narrating his visions about the approaching end of the world, he writes to these leading Christian communities admonishing them to live properly in order that they may be ready for the end when it comes. Ninth day. — Read 1:56, 6. Christ is singled out as especially worthy of praise because of his twofold work. First, by his work upon earth he is said to have procured release from sin for his followers; and, secondly, they are destined for membership in a new kingdom which he will fully establish when he returns. Tenth day — Read 1:7 f . , which express the central theme of the whole book. Christ is coming in visible form upon the clouds, and all the peoples of the earth shall mourn at the desolation which he works upon them because they have been hostile to him. The coming of Christ will also be the coming of God Almighty, who holds all things in his power. As symbolic of his comprehensiveness he is called the "Alpha" and the "Omega," these being the first and last letters of the Greek alphabet. This expectation of an early reversal of present conditions, through the intervention of Christ and God, is uppermost in the author's mind throughout the entire book. Eleventh day. — § 5. The author's equipment. Read 1:9-11. For a descrip tion of John's situation see § 2 above. As a result of his ecstatic experience he believes himself to be in possession of superior knowledge which he has been commanded to communicate to the churches. In ancient times it was not uncom mon for religious persons of mystical temperament to have experiences which seemed to transport them to heaven, where they learned divine wisdom which they disclosed to their less highly favored brethren. Twelfth day. — In order to make his claim for unique equipment stand out still more clearly, in 1:12-16 John describes with some detail the figure of Christ which he saw up in heaven. There the seven churches were represented by seven OUTLINE STUDY COURSE golden candlesticks, or lampstands, and the glorified Christ was walking about in their midst. In his right hand he held seven stars, which represented the guardian angels of the several, churches. This way of thinking would not have seemed strange to that ancient world, where earthly things were so often thought to have heavenly counterparts, and where men were accustomed to describe God and heaven in extravagant materialistic terms. Thirteenth day. — -To add further to John's equipment, in i : 17-20 he reported the very words which he had heard in his vision. These convince him of the supreme power of Christ and enjoin upon him the duty of writing his book. He is to do three things, namely, (1) to describe the visions which he has seen, (2) to interpret their bearing upon the present state of affairs, and (3) to deduce from them information about the future. n. messages to the seven churches Fourteenth day. — § 6. Message to Ephesus. Read 2:1-3, in which the Ephe sians are praised for their faithfulness. The communication is addressed to "the angel of the church," that is, to the guardian spirit, who is ever ready to guide the community in the true way. But John thinks of himself as especially chosen to convey Christ's message to the church, even though the guardian angel, represented by one of the stars in the hand of Christ, might easily have obtained the information independently. Ephesus was the chief city of Asia Minor at this time, and evidently the author was gratified to be able to speak in so compli mentary a manner of this church's fidelity. Fifteenth day. — But even the Christians in Ephesus need to be reproved and warned. Read 2:4-7. Their earlier enthusiasm has cooled somewhat, and unless they repent of this laxity the candlestick in heaven which stands for the Ephesian church will be removed, which is a figurative way of saying that Christ will disinherit this church. Hence John issues his solemn warning as if the words had been actually spoken by the Spirit (vs. 7). Since he felt himself to be "in the Spirit " (1 : 10) when he had his vision, he did not hesitate to ascribe his message to the Spirit, or to Christ, or even to God. Sixteenth day. — § 7. Message to Smyrna. Read 2 : 8 f. The Christians at Smyrna had suffered especially severe afflictions. They were poor in worldly goods, but their severest trials seem to have been caused by the Jews of the city. Persons from the Jewish synagogue could easily make trouble for the Christians by informing the civil authorities that certain persons believed in Christ and would, if put to the test, refuse to worship the emperor. Jews were excused from this requirement on the ground of their nationality. But Christians who had broken with Judaism or converts from among the Gentiles were shown no special favors. Recalling the troubles which Christians had suffered from the Jews of Smyrna, John bitterly refers to them as "a synagogue of Satan." THE BOOK OF REVELATION Seventeenth day. — Read 2 : 10 f. Still greater sufferings are thought to hang over the Smyrneans, but they are encouraged to be faithful by the promise of a glorious heavenly reward. Even if the Roman authorities put them to death, they will at once be given a place of honor in heaven, and in the day of the final judgment, when their bodies are to be restored, they will escape the "second death," which will come upon all sinners at that time (see 20:4-6, 11-15). Eighteenth day. — § 8. Message to Pergamum. Read 2:12 f. Pergamum was the chief center of emperor-worship in Asia, and so John calls it the place where Satan's throne is located, and the place "where Satan dwelleth." Here a Chris tian named Antipas had recently been put to death for refusing to worship the emperor. The manner of dealing with a Christian suspect was to bring him into the presence of the ruler's image, demanding that he offer incense and say " Caesar is Lord." Undoubtedly Antipas had remained loyal to the name of Christ, affirming that he alone was "Lord," and this loyalty cost Antipas his life. Nineteenth day. — Read 2 : 14 f . In spite of the loyalty of Antipas, there were certain persons in the church at Pergamum of whom John heartily disapproved. They, like Balaam, mentioned in Num. 31:16, were trying to lead the faithful astray. It was always a great temptation for the converted gentile Christian to attend the joyous heathen feasts, and certain Christians in Pergamum main tained that they might justly avail themselves of this privilege. For a similar situation in Corinth read I Cor., chap. 8. Another obscure group of people, known as Nicolaitans, who had been rejected by the Christians of Ephesus (2:6), had also gained a footing in Pergamum. John does not say in what respect they offend him, but probably it was their readiness to be friendly with the heathen. Twentieth day. — Read 2 : 16 f. The laxities in Pergamum are upbraided with the threat of destruction when Christ comes suddenly, as he will, to utter his words of destruction upon all sinners. The wise man will give heed to this warn ing, and so make sure of his safety in the day of judgment. The reward is pic tured very realistically in material terms, as is the custom with the writer of this book. The saved are to partake of a new kind of manna — the legendary food of the Hebrews in the wilderness (Exod. 16:31 ff.) — and are to receive a new name for use in the new world which Christ is expected to set up presently when he returns in judgment. Twenty-first day.— § 9. Message to Thyatira. Read 2:18 f. The members of this Christian group are praised for their persistent fidelity in good works. They have exhibited the important virtues of love, which was essential to the success of their relations with one another; they also maintained their faith in God, trusting him to bring their troubles to a speedy close; they were faithful in ministering to the wants of their needy brethren, and patiently endured their own sufferings. Their conduct is especially praiseworthy because their efforts OUTLINE STUDY COURSE had not slackened when their first enthusiasm had passed; on the contrary, their zeal only increased with the increase of affliction. Twenty-second day. — Read 2:20-23. Notwithstanding his fulsome praise for the Christians of Thyatira, the author must call them to account for one very serious defect. There is a certain prophetess in the community whose conduct is very offensive to him. It was not uncommon in the Mediterranean world of that day for certain women to be regarded as unique mediums through whom the gods made revelations to mankind. This idea passed over into Christianity, and the church at Thyatira has such a person in its midst. She advocates a more liberal attitude toward the heathen than John can approve, and in his indignation he charges her with acts of gross immorality and threatens her with severe punish ment unless she repents. Twenty-third day. — Read 2 : 24-29. The only injunction laid upon the church at Thyatira is to purge itself of this false leadership represented by the prophetess Jezebel. Her teachings purported to give a deeper knowledge than that possessed by the ordinary man, but to John this was a knowledge, not of God, but of "the deep things of Satan." Those who endure in good works until the end, now so near, will be amply rewarded for their fidelity. The heathen now lord it over believers, but in the approaching day of Christ's triumph the tables will be turned and Gentiles shall feel the iron rod wielded by Christians. Twenty-fourth day. — § 10. Message to Sardis. Read 3:1-3. This church is regarded as being, in a very precarious condition. It bears the name of the living Christ, but its vital activities have almost completely ceased. The spark of life remaining may be fanned into flame if it is diligently tended. The members must recall the Christian teaching which has previously been given to them and renew their activities. Otherwise the impending day of judgment will fall upon them suddenly, leaving them no further opportunity to procure a share in the blessings of the new kingdom. Twenty-fifth day. — -Read 3:4-6. Although the church at Sardis is thought as a whole to be in a wretched condition, a few of its members have remained faithful, and they are not to be deprived of their merited reward. The promise is again depicted in materialistic imagery. In the new kingdom these individuals will be made conspicuous for their piety by being clothed in white robes. The impending doom of sinners need cause them no personal anxiety, since their names will be presented by Christ to God himself in the presence of the angels. Under these circumstances there is no danger that they will be overlooked or forgotten. Twenty-sixth day. — §11. Message to Philadelphia. Read 3:7-9. The Philadelphian church had been given some special opportunity to display its fidehty and had proved equal to the task. Perhaps they had been particularly diligent in making the new religion known to others, and in time of persecution they did not deny Christ. This example of faithfulness was all the more note- I0 THE BOOK OF REVELATION worthy because of the lowly social status of these Christians. As their reward "the synagogue of Satan" (see § 7)— their Jewish persecutors— will be humbled before them on the day of Christ's appearing to reverse present conditions and establish persecuted believers in authority upon the earth. Twenty-seventh day. — Read 3:10-13. As a present reward for their past endurance the Christians of Philadelphia are promised that the darker days yet to come shall not overwhelm them. John believes that worse sufferings are yet in store for the faithful, because the forces of evil will make a terrific onslaught in the last days. But Christians are urged to remain steadfast in view of the speedy approach of the end. Christ is coming quickly, and then the faithful shall receive crowns and be given positions of great honor in the new Jerusalem, which is to be let down from heaven upon the site where the Jewish city had stood. This hope for a speedy end of the world did much to support the early Christians in times of persecution. Twenty-eighth day. — § 12. Message to Laodicea. Read 3 : 14-17. John thinks that the church at Laodicea is in a particularly deplorable condition. Its mem bers are prosperous and self-sufficient. Apparently they are so well established socially that they are able to avert those troubles which have overtaken their less fortunate brethren in other Asiatic cities. Their easy-going ways cause the author to upbraid them severely. God will reject them because they are not ardently resisting their heathen environment; nor will their worldly prosperity avail them anything with God. Since they are devoid of good works, they are poor, blind, and naked in the sight of God. Twenty-ninth day. — Read 3:18-22. There is but one way of escape for the indifferent Christians of Laodicea. -They must seek suffering in order that they may become as gold refined by the fire, clothing themselves in the white robes of the true saints and preparing their eyes to see what really lies before them. They are told that their present ease is evidence that God does not favor them, for whom he loves he chastens. This was a natural feeling for John to have, in view of his own severe distress coupled with his confidence in God. The Laodi- ceans must make haste to repent, for the return of Christ is so imminent that even now he stands at the door ready to greet those who receive him and to give them a place of honor in the new kingdom. Thirtieth day. — § 13. Questions for consideration. What historical preparation does one need for the correct understanding of the Book of Revelation ? What was the situation of the author ? What sort of religious experience did he have before writing ? What is the main theme of the book ? How did John describe his equipment for writing this book ? How did he account for the present suffer ings of Christians ? What help did he derive from his belief in the speedy return of Christ ? Did Christianity conquer the ancient world in the sudden cataclysmic manner that John expected it would ? Might faith in the triumphant power of OUTLINE STUDY COURSE God be expressed in a different way ? Is early Christianity any less significant because God chose to work by a more gradual process of victory ? questions for review i. Give the approximate date of the writing of the Book of Revelation. 2. Describe conditions in the Roman Empire which are reflected in the book. 3. What in particular brought the Christians into disfavor with the emperor? 4. What can you say concerning the author of the book and his purpose in writing it ? 5. What knowledge is necessary to an understanding of it ? 6. What is the great theme or promise of the book ? 7. What authority did John claim for his message ? 8. Give the purport of the message to the Christians at Ephesus. 9. What was the trouble in the church at Smyrna, and how are its members comforted by John ? 10. What had happened at Pergamum? 11. What is John's rebuke to this church? 12. For what conduct does the author praise the church at Thyatira ? 13. With what injunction does John accompany his praise ? 14. With what hope does he encourage the despondent Christians of Sardis and Philadelphia ? 15. In what terms does he describe the Laodicean and why ? 16. Were the feelings of all these churches natural under the circumstances or exceptional ? 17. Did Christianity conquer the ancient world in the sudden manner that John expected it would ? 18. Do you think that if John had been accustomed to the idea of evolution in history and the slow development of thought that he would have so confidently comforted his friends with the promise of the speedy return of Jesus ? 19. Is early Christianity any less significant because God chose. to work by a more gradual process of victory ? THE BOOK OF REVELATION STUDY II m. VISIONS OF HEAVEN First day. — §14. Heavenly glory of God. Read 4:1-4. Having previously admonished the principal churches of Asia Minor to purify themselves in prepara tion for the speedy coming of Christ (§§ 6-12), John now proceeds to assure his readers that God and Christ together will presently execute a mighty judgment upon the Roman Empire, at the same time destroying Satan and all his hosts. John's method of encouraging his readers to expect this glorious deliverance is to paint vivid pictures of coming events as he has beheld them in the ecstasy of vision. First, he describes the majesty of God in heaven. "God is represented as sitting upon a throne, and his appearance is more beautiful than that of a rainbow ornamented with precious stones. He is surrounded by twenty-four royal sub ordinates, also seated upon thrones and wearing golden crowns. This imagery is well calculated to persuade the reader that God and his heavenly associates represent an imperial authority vastly more powerful than that of the Romans. Second day. — Read 4:5-8 for further details in the picture of God's heavenly glory. The terribleness of God is suggested by the lightnings, voices, and thunders that proceed from his throne. Seven spirits stand ready to do his bidding, and the presence of four monstrous creatures adds to the terrors of the scene. These indescribable beings perpetually declare the eternal holiness and power of God "who is and who is to come." Third day. — Read 4:9-11- The twenty-four heavenly kings also acknowledge the supremacy and illimitable power of God. In contrast with the Roman emperor, who sets himself up as the deity demanding worship from men, these princes prostrate themselves before the God of heaven. Since he has created all things, he is lord of all and is the only rightful possessor of glory, honor, and power. This must have been an exceedingly comforting thought to Christians enduring persecution, because they refused to worship the emperor whose glory, honor, and power seemed temporarily so overwhelming. Fourth day.— § 15. Heavenly glory of Christ. Read 5:1-5. As a further means of strengthening the confidence of his readers, in the next place John pictures the heavenly dignity of Christ, whose speedy return is to bring deliverance for Christians. God is represented as holding in his hand a wonderful book-roll, OUTLINE STUDY COURSE 13 so constructed that it could not be completely unrolled until each of its seven seals had been broken. The contents of the book are unknown because God awaited the appearing of someone able to break the magic seals. In his vision the seer weeps at his inability to peer into this roll containing the secrets of the future, but presently he is comforted with the assurance that the risen Christ possesses the power necessary to break the seals, thereby revealing the future to John, who communicates this new information to his readers. Fifth day. — Read 5 : 6-10. Christ's appearing upon the scene is the occasion for introducing special details in the picture of heaven. Standing in the midst of the royal court, he is portrayed as a marvelous creature resembling a lamb. When he takes the magic book out of God's hand the dignitaries of heaven do obeisance to him in recognition of his power, even as they had previously acknowledged the power of God (4:9-11). Christ is thus honored because of his faithfulness while on earth, and there remains upon earth a group of his followers whom he has destined for a royal rule, notwithstanding their present condition of affliction. Sixth day. — Read 5 : n-14. The author cannot dismiss his description of the heavenly powers without a concluding declaration that the might of God and of Christ is sure to triumph. The entire angelic host joins the members of the royal court in heralding the praises of Christ, who is worthy to receive all power and glory, in spite of the fact that his earthly career had ended in death at the hands of the Romans. In the final outburst of praise the whole creation unites to acknowledge the complete and eternal supremacy of God and Christ together. As John held this portrait of the heavenly powers before the eyes of his fellow- sufferers, doubtless many of them were induced to share his confidence in the speedy overthrow of hostile Roman rule. rv. visions from the heavenly book Seventh day. — § 16. Pictures of impending calamities. Read 6:1, 2. In his vision John had been privileged to peer into the secrets of heaven. As one by one the seven seals of the heavenly book were broken, he saw as in a great picture book images of events to take place in the future when the end of the present world draws near. The first picture seen is that of a white horse and its crowned rider equipped with a bow and accoutered for victory — symbolic of impending wars to presage the downfall of the Roman Empire. Probably John has in mind a possible invasion of the Parthians, or other dreaded enemies from the East, who would throw themselves furiously against Rome, their temporary triumph being prophetic of the ultimate destruction of the empire by Christ. Eighth day. — Read 6:3,4. The breaking of the second seal discloses another picture of coming disaster. The rider upon a red horse is a still more vivid symbol of the wars which are expected to rend the empire. This is a scene of bloodshed typified by the sword as the characteristic weapon of destruction in ancient times. 14 THE BOOK OF REVELATION Peace would be removed from the earth and wholesale slaughter would ensue. Then the Romans themselves would suffer the same agonies which they at present were inflicting upon the Christians. Ninth day. — Read 6:5, 6. The picture revealed with the breaking of the third seal symbolizes famine, another of the preliminary distresses to overtake the Romans as the end draws near. The rider upon the black horse carries a pair of scales for weighing out bread when food will become so scarce in the empire that one measure of wheat — the usual amount of the workingman's daily ration — will increase twelve times its normal price; even the price of coarser barley bread will similarly increase. But the luxuries, oil and wine, will be unharmed, thereby permitting the wealthy to revel in their pleasures, while the more substantial staple articles of food perish. Tenth day. — Read 6:7, 8. Still another image of approaching doom is dis closed when the fourth seal is broken. This time the color of the horse resembles that of a corpse, and its rider is the personification of death accompanied by a personification of the powers of the lower world. These destructive powers, having been let loose upon the Roman Empire, will employ various devices for accom plishing the death of one-quarter of the population. Many persons will fall in battle, others will die of hunger, deadly pestilence will carry away others, and still others will be devoured by ferocious beasts. Eleventh day. — Read 6:9-11. In speaking of death, John is reminded that Christians, who have already been overtaken by this calamity, are to suffer further persecutions. But the opening of the fifth seal exhibits a comforting pic ture for the persecuted. The Christian martyrs have not been carried off to Hades. On the contrary, their souls are seen stored in a special place in heaven, where they cry to God for vengeance upon their Roman persecutors. The seer learns that the period of suffering is to continue "yet for a little time," until others of the faithful have been given a full opportunity to attain to the glories of martyrdom. Looking upon this picture of the reward awaiting them in heaven, Christians were encouraged to endure with equanimity their part in the calamities of those trying days. .Twelfth day. — Read 6:12-17. The next picture exhibits certain terrors in nature to occur with the approach of the world's end. Here John follows in the footsteps of his Jewish and Christian predecessors, who drew their imagery from terrifying natural phenomena. See Isa. 2:10 f., 19, 21; Joel 2:30 f.; Mark 13 : 24 f. The day of final agony is portrayed in terms of the complete collapse of the present powers of nature, thus surely involving the utter downfall of the Roman Empire. In those ancient days the sky was thought to be a bell-shaped partition shutting off heaven from earth. When this partition is removed men are filled with terror at seeing God looking directly down upon them, and they seek to hide themselves in the caves of the earth. The terrified persons who OUTLINE STUDY COURSE IS stand out especially in John's vision are the characteristic classes of Roman society: kings, princes, military officers, the rich, the powerful, slaves, and freemen. Thirteenth day. — §17. Safety of the saints. Read 7:1-8. Following the portrayal of dire calamities, another picture appears, guaranteeing the safety of the saints. Adhering to the current notion that the winds are controlled by special supernatural powers, John pictures four angels restraining the fury of the winds, while another angel in this season of calm places the stamp of God upon the foreheads of the saints. The first group is to be selected from the twelve tribes 6f the children of Israel, 12,000 from each tribe. These are to survive the calamities of the age and be given a place of final refuge in heaven. Fourteenth day. — Read 7 : 9-12. The rescue of 144,000 saints from among the Jews represents but a part of the total number to be saved. In the same picture John sees an innumerable multitude rescued from among Gentiles of every nation ality. Clothed in white robes and carrying palms in their hands, this company of the redeemed are portrayed in the act of rendering praise to God and to Christ for effecting their salvation. The angels join in the chorus, making special declara tion of the almighty glory and power of God, who is the ultimate source of salva tion. The readers of the book, as they gaze upon this picture, would surely gather new strength for resisting the tortures of persecution. Fifteenth day. — Read 7:13-17. Not content with the assuring imagery already exhibited, John sketches a further scene, revealing more explicitly the identity of the white-robed saints in his picture. One of the heavenly dignitaries definitely announces that these persons are the faithful, who have passed success fully through the period of excessive suffering immediately to precede the destruc tion of the Roman Empire and the end of the world, which have been described in chap. 6. The privileges of these saints in heaven are portrayed in glowing imagery. They dwell in the very presence of God, receiving constantly his protection, and Christ devotes himself especially to their care. Sixteenth day. — Read 8:1-5. The breaking of the seventh and last seal of the heavenly book discloses more in detail the tragic events connected with the last times. But before proceeding to the description of these terrors, John has still another word of assurance for the faithful. While the hosts of heaven await in awful silence for half an hour the staging of the final scene in the great drama of destruction, an angel appears with a golden vessel full of incense symbolizing the prayers of the saints. Heaven is represented as equipped with altars for sacrifice, as was the temple inclosure in Jerusalem. When the incense is burned the prayers of the saints ascend in pleasing fragrance before God. In contrast with this evidence of divine favor for afflicted Christians, another act of the angel is expressive of divine wrath upon the enemies of Christians. When the angel is seen taking fire from the altar and casting it upon the earth the silence of heaven 1 6 THE BOOK OF REVELATION is broken by thunders, voices, lightnings, and the rumble of the earthquake. Thus the enactment of the final scene is begun. v. visions of the seven angels with trumpets Seventeenth day. — § 18. Preliminary afflictions. Read 8:6, 7. When the last seal of the heavenly book was removed, John saw seven angels with trumpets (8:2). Now they are seen prepared to give the signal for successive deeds of destruction to be visited upon mortals. With the blowing of the first trumpet a preliminary affliction falls upon earth in the form of a destructive hailstorm accompanied by livid flashes of blood-red lightning. So severe is this storm that one-third of all the trees are destroyed along with all green grass. Eighteenth day.— Read 8:8, 9. When the second angel gives his signal new afflictions are seen to smite the earth. An uprooted volcano is cast into the sea, and its bloody flames not only kill a third part of all creatures living in the sea, but also destroy one-third of the shipping of the world. As the wealth and happiness of Rome were largely dependent upon the commerce of the Mediterra nean, this event would constitute a serious blow to the power of the empire. Nineteenth day. — Read 8:10, n. At a signal from the third angel one-third of all rivers and springs are smitten by a falling star which renders the waters both bitter and poisonous. As a result of drinking these poisoned waters, many human beings perish. Twentieth day. — Read 8:12, 13. The last of these milder forms of affliction occurs when the fourth angel blows his trumpet. Thereupon the luminaries of both day and night are diminished by one-third. But much greater distresses are to follow in three successive seasons of woe. John sees the picture of a flying eagle possessing powers of speech and announcing that each of the remaining three angelic trumpeters will call forth demonstrations of more woeful afflictions as the climax of the scene is reached. Twenty-first day.—% 19. The first woe. Read 9:1-6. At the blowing of the fifth trumpet a star falls to the earth. It was a custom among the ancients to personify the stars. This supernatural astral being possesses the key to the great chasm beneath the earth where all sorts of terrors are supposed to be located. When this awful chasm is unlocked John sees the atmosphere filled with black smoke. This smoke breeds pestilential creatures resembling locusts or scorpions. But these new pests, instead of destroying vegetation as locusts usually do, direct their harmful activities toward human beings. But Christians were to have no fear, since the locusts were definitely instructed to spare all persons marked by the seal of God (7:3). All others were to be smitten, not by death, lest they escape their fate too quickly, but by sore affliction for a period of five months. Twenty-second day. — Read 9:7-12. In order to increase the picture of terror John adds a fanciful description of the creatures that have been released from the OUTLINE STUDY COURSE 17 abyss. They are horse-shaped creatures having human heads, long hair, and lions' teeth. Their bodies are covered with scales like breastplates, and they fly with wings that make a terrific noise. Their serpent-like tails containing stings at the end are the instruments with which they torture mortals. This destructive host is led by a superior demon, himself the very personification of destruction. Such mythological figures were not unusual in the thinking of that ancient world. Twenty-third day. — §20. The second woe. Read 9:13-17. Especial prepa rations have been made for the loosing of the third woe as depicted by John. The sixth trumpeting angel was instructed to liberate four angels who had been chained down near the river Euphrates. Here they had been kept in waiting for the moment when they were to assemble a mighty host of cavalry 200,000,000 strong to overrun the Roman Empire. Nor are these mere ordinary horsemen. They are to be equipped with breastplates flashing hke fire and are to ride upon horses having lions' heads and exhaling fire, smoke, and brimstone. Twenty-fourth day. — Read 9:18-21. It was to be expected that so terrible a scourge would prove very deadly. As a result, one-third of the earth's inhabit ants die, slain by the fire, smoke, and brimstone exhaled by the horses. The horses all have serpent-like tails with which they injure men. This terrifying demonstration seems to have been designed to effect the repentance of surviving Gentiles, who should see in this affliction a punishment for their previous refusal to adopt Christianity. But John does not look for any general repentance even under these circumstances. He expects the heathen peoples of the Roman Empire to continue until the end in their idolatrous and sinful ways. Twenty-fifth day. — Read 10: 1-7. Before passing on to describe the last woe John introduces a few supplementary pictures sketching more fully certain details of the program. In the first place, he reaffirms his authority to depict these details by describing at this point a new experience of his own. He seems to be back upon earth again, where he witnesses the descent of a mighty angel who stands with one foot upon the sea and the other upon the dry land. The utterance of the angel stirs up the voice of the thunders, here represented as supernatural persons using intelligible speech. Apparently their words referred to approaching doom, but John did not feel at liberty to repeat their language. That these secrets are presently to be disclosed is solemnly affirmed by the angel, but this revelation is not to be made until the seventh trumpet is blown. Then the events of the end will be revealed, disclosing to the righteous the mystery of God as already foreshadowed in the writings of the prophets. Twenty-sixth day. — Read 10:8-11. John believes that he is the divinely chosen medium of this final revelation. He supports this contention by relating that in his vision he had received and eaten a book from the angel's hand. This reception of divine wisdom was a pleasant experience; the book was like honey in John's mouth. But it grew less pleasing as he reflected upon the sufferings to 1 8 THE BOOK OF REVELATION be endured by the Christians in the last days. Nevertheless, he now feels himself fully equipped to disclose the particulars regarding the final judgment which God is about to pronounce upon the hostile heathen. Twenty-seventh day. — Read 1 1 : i f . John lingers a few moments longer upon a picture of events to take place before the third and final woe is introduced by the blowing of the seventh trumpet. He has been instructed in his vision to take the measurements of the Jerusalem temple with the altar and inner court, but not to measure the outer court to which Gentiles were usually admitted. In the new scheme of things no provision is to be made for Gentiles, since all those who have not accepted Christianity will have perished. But the measurements of the more sacred precincts are to be preserved for future restoration. In the meantime the Gentiles will devastate the holy city for a period of three and a half years before the advent of the final woe. Apparently John took these numbers from some such source as Dan. 7:25; 12:7. Twenty-eighth day. Read 11:3-7. Another phenomenal event of the last days seen by John in his vision is the appearance upon earth of two heavenly personages sent especially to preach with reference to the coming disaster. For a period of 1,260 days — again three and a half years in ancient reckoning — they are miraculously preserved from the enmity of the heathen against whom they prophesy. Their power to prevent rain, to turn water into blood, and to smite the earth with plagues implies that John identifies these heavenly beings with Elijah and Moses, who had performed similar feats when previously upon earth (I Kings 17:1; Exod. 7 : 20). When their appointed task is finished they will be slain by a monster ascending from the abyss which had previously been opened to let loose demonic powers to work evil in the last times (9:2). Twenty-ninth day. — Read 11:8-14. Temporarily the triumph of evil seems complete. For three and a half days the bodies of the slain prophets are seen lying unburied in the streets of Jerusalem, the city where Jesus had been crucified. During this time the heathen rejoice in what they imagine to be their victory over the prophets who have spoken evil things against the pagan world. But this rejoicing is soon turned into fear as the slain witnesses suddenly come to .life and ascend to heaven. Then follows a fearful earthquake, causing the death of 7,000 .people and striking terror into the hearts of the survivors. After a long digres sion John is now ready to depict the final scene to follow the blowing of the seventh trumpet. The third and last woe "cometh quickly." Thirtieth day. — §21. The third woe. Read 11:15-19. The first picture seen after the seventh angel sounds his trumpet is a grand exhibition of triumph in which heavenly voices declare the complete and everlasting victory of Christ. The heavenly court likewise announces the final triumph of God Almighty over all heathen foes, when judgment is executed upon the nations and the saints are rewarded for their faithfulness. The heavenly temple is also exhibited, and ¦ OUTLINE STUDY COURSE 19 terrible noises accompanied by a storm of hail prepare the way for final catastrophe. In the remainder of the book John produces several striking pictures, sometimes giving elaborate details of incidents to attend the ultimate establishment of God's triumph over the hostile powers under whom Christians are at present suffering. Thirty-first day. — § 22. Summary. Read rapidly through chaps. 4-1 1. Certain characteristics of this portion of the Book of Revelation are worthy of special note: (1) Observe that the author's pedagogical method is to teach by appealing to the imagination of his readers with pictures instead of trying to pro duce conviction by means of formal argument. (2) In presenting his pictures John has a very definite end in view. By first exhibiting the heavenly majesty of God and Christ in chaps. 4 f., the afflicted readers are induced to believe that they may confidently rely upon divine help to deliver them from their troubles. Then in a further series of pictures their imagination is stimulated to anticipate a line of imminent events rapidly leading up to the final woe, which will mean the complete triumph of God and the utter destruction of their enemies. (3) John sometimes draws imagery for the details of his pictures from the Old Testament and later Jewish apocalypses, such as the Book of Enoch, which abounds in descriptions of angels and other heavenly scenery. (4) John's own frame of mind is that, of the religious enthusiast who is able to fuse existing imagery with the new creations of his own genius, as he endeavors to portray the future anew in the light of recent events brought on by the persecution of the Christians at the hands of the Romans. questions for review 1. Describe the vision of God and heaven with which John opens the second portion of his book. 2. Why did his visions of the future take the imagery of thrones and kings and empires? 3. Name such qualities of God represented in these pictures as would be particularly comforting to the first readers of this book. 4. What office in the picture of heaven does John ascribe to Christ, andhow does his figure reflect the Judaistic sacrificial system ? 5. What was probably the result of these triumphant visions upon the early Christians ? 6. Have they a message also for us ? If so, what is it ? 7. Through what figures does John present the calamities which he believes must come before the Roman government can be overthrown ? 8. How is nature to assist in the final downfall of the persecutors of the Christians ? 9. What conception of the physical relation of earth and heaven underlies this picture of earthly destruction ? 20 THE BOOK OF REVELATION 10. Where meanwhile were the Christians who had already suffered martyr dom supposed to be ? ii. How was the safety of those Christians who were yet living on the earth to be assured ? 12. Why do vss. 13 to 18 of chap. 7 convey comfort to all suffering Christians as well as to those for whom the book was written ? 13. With what reassuring picture does the author introduce the visions of destruction represented by the angels with the trumpets ? 14. What was accomplished by the first five angels ? 15. What does the purpose of the sixth angel suggest as to the attitude of the Christians toward the gentile world ? 16. With what vision does John seek to establish confidence in the minds of his hearers as to his authority to speak his message ? 17. How does the message of the seventh angel compensate for the preceding terrors and give a happy climax ? 18. Are people who are in great affliction likely to be affected more by appeals to reason or to the emotions ? 19. Suppose that John had pictured the final triumphs without the disasters preceding it. What would have been the effect upon his hearers ? 20. (a) Would a deeply religious man of today use such imagery as John used? b) If not, why not ? c) Does our own environment furnish other means of inspiring religious confidence ? d) Name an example. OUTLINE STUDY COURSE 21 STUDY III VI. visions of the activity of demonic powers First day. — §23. Conflict in the heavens. Read 12:1-4. Thus far John has given a somewhat general description of the woes which seem to him to threaten the wicked Roman world. He now portrays more in detail the later stages of the conflict to issue in the complete downfall of Rome. As he pictures the struggle, it is not simply a strife between Christians and the Roman authorities. Ultimately it is a conflict between Satanic forces on the one hand and angelic powers on the other, the earth being merely the scene where the last battle is staged. First there is trouble in the heavens due to the activities of the great dragon. It was customary among the ancients to think of the starry heavens as the dwelling-place of wonderful or monstrous creatures, such as John here describes. In his vision he sees in the sky a magnificently adorned woman and over against her a hideous evil monster ready to devour the child to which she is about to give birth. Second day. — Read i2:sf. This picture is very reassuring to John. The woman's child when born is caught up to heaven away from the power of the dragon. In heaven the child is enthroned and designated as the deliverer who is presently to lead the angelic host in triumph over the heathen nations. Having given birth to this future hero, the astral woman disappears from the heavens into a remote dwelling-place prepared for her upon earth by God. Here she awaits the end which is to come in 1,260 days, that is, three and a half years in ancient reckoning. This is the length of the final period of tribulation elsewhere referred to by John (11:21.; 12:14; 13:5)- The figures were probably derived from Dan. 7:25; 12:7. Third day. — Read 12:7-12. The dragon's power in the heavens is now brought to an end. Defeated by the angelic host, he must now relinquish his activities in the sky and confine his efforts to the earth. This fact means increased suffering for those who dwell upon the earth, for the dragon typifies all the forces of evil which have ever been associated with the terms "old serpent," "Devil," "Satan," and "deceiver." The devil and his angels now devote themselves especiaUy to the torture of mortals, thus inaugurating the final period of tribula tion. But John's faith offsets these agonies with the assurance that the day of 22 THE BOOK OF REVELATION ultimate victory is at hand. For a brief period Satan may rage upon the earth, but having been cast down from the heavens his complete overthrow in the near future is certain. This assurance is doubly strong for John because it has come to him in his vision as a direct declaration from heaven. The heavenly voice rejoices that the demons have been rejected from the regions above the earth, even though earth and sea must as a result suffer greater woes. But Christians should not lose courage, for even the devil himself knows that "he hath but a short time" even for his earthly activities. Fourth day. — Read 12 : 13—13 : ia. John concludes his picture of the dragon's conflict with the heavenly powers by picturing a final attack upon the heavenly mother as she flees away to the place where she is to remain for three years and a half (12:6). Incensed by the failure of his pursuit, he returns to wreak his ven geance upon Christians, whom John pictorially designates as the earthly represen tatives of the heavenly mother. Fifth day.—% 24. Activity of the "beasts.'' Read 13:16-5. The dragon's activities upon earth are performed through the agency of a terrible beast typifying the power of Rome. Like the fabled monsters of antiquity, this animal is pictured as a composite creature combining the horrible qualities of different ferocious beasts. This figure as seen by John in his vision is the very incarnation of evil, his supreme iniquity being a demand for worship. This feature identifies him with the power of Rome and its emperor who received worship from his subjects, thus blasphemously elevating himself to the position of God. But in rendering him worship his terrified subjects were in reality worshiping the dragon, that is, Satan. John thinks 'this state of affairs will continue three and a half years — again using the traditional figures for the duration of the last tribulations. Sixth day. — Read 13 : 6-10. Temporarily God permitted the beast to exercise his power unhindered. He extended his sway all about the Mediterranean, which was the whole world for the people of that day. All peoples worshiped him except the Christians, who were persecuted for their refusal. But they are encouraged to endure patiently these afflictions, confident that their names alone are written in the heavenly book of life and that the days of violence will presently come to an end. In patience and faith the saints rest secure. Seventh day. — Read 13:11-15. John pictures a second beast less terrible than the first, but also representing the dragon. He symbolizes the zealous priest who had charge of the rites of emperor-worship. He strikes awe into the people by working marvels in their presence, even seeming to make the image of the emperor give forth audible utterances. The authority of this official was so great that he could put to death all who refused to participate in the rites of the imperial cult. Eighth day. — Read 13 : 16-18. The situation which John has in mind is very distressing. The zeal of the officials will be so great that everybody in all circles OUTLINE STUDY COURSE 23 of society will be forced to observe the imperial rites. Indeed, no one will be permitted to engage in ordinary trade without a license indicating that he has taken the oath of religious allegiance to the emperor. The license number suggests to John's imagination a bit of cryptic wisdom. Who is the individual to become this final exponent of wickedness at the head of the Roman Empire ? The answer was not far to seek. The worst emperor whom history had known had been Nero, hence Nero returned to life would become the final incarnation of wickedness and the bestial representative of Satan upon earth. Instead of explicitly mentioning Nero, John veils his answer, and heightens its impressiveness, by using the number 666 obtained from a summation of the numerical values of the letters making up the name "Nero Caesar." The cumbersome practice of using letters (instead of our Arabic numbers) for numerals was common in the ancient world, and has survived to modern times in our so-called Roman numerals. Ninth day. — §25. Doom of the demonic powers. Read 14:1-5. Over against the foregoing picture of the final outburst of demonic activity John next presents pictures suggesting to the faithful the impending reversal of conditions. Mention is again made of the 144,000 to be saved from Israel (7:4) who have kept them selves pure. John portrays their heavenly triumph in glowing colors as they appear upon the canvas' singing an exclusive hymn of praise to God. Thus their victory over all Satanic foes is assured. Tenth day. — Read 14:6-8. John also hears a heavenly proclamation of triumph for the faithful from among the Gentiles of "every nation and tribe and tongue and people." They are admonished to worship only the true God if they would escape the doom which threatens Rome, whose dominion extends so widely over the earth. The traditional wickedness of Babylon, long since fallen into ruins, furnishes John suggestive imagery for his veiled references to Rome— this great new "Babylon" whose doom is sealed. Eleventh day. — Read 14 : 9-13. Doom is pronounced not only upon Rome but upon all those inhabitants of the empire who follow the current practice of wor shiping the ruler. The consuming fire of divine wrath will inevitably overtake all who yield to these blasphemous customs. They will suffer eternal torments, while Christians who remain faithful even unto death, if need be, will inherit rich blessings. Twelfth