Apocalyptic Landmarks - Revelation
7 & 12
By
Richard Chester
[From
the November, 1866 issue of "The Rainbow" magazine.]
The following article by Richard Chester is the second
part of a two-part article that was published in 1866. The first part
essentially laid out the fact that, although the church is not mentioned explicitly after Revelation
2 and 3, it is subsequently seen in different places in the
Apocalypse. Each of these times is in relation to the throne of God,
because the church [that is, the called out from amongst the redeemed; or
"those who "stand before the Son of man", at that time, are in a
heavenly position]. This becomes a prophetic "landmark" to help in
interpreting the Apocalypse. Part One focused on Revelation 4 and 5; this part
leads on to further considerations of
chapters 7 and 12.
If
we are correct in regarding the throne of God, seen by the Apostle in Revelation 4, as a throne not of grace but of
judgment, and the position of the Church, symbolised by the elders and living
creatures of the same chapter, as being not on earth but in heaven, we have, it
will be admitted, two most important landmarks to guide us in the
interpretation of the Apocalypse. If so, however, we must expect to find that
judgment, not grace, is the prevailing characteristic of the subsequent
chapters of the book. We will also see that the Church is never subsequently
spoken of by name, or represented in symbol, as occupying a position upon
earth.
Now
that judgment, not grace, is the prevailing characteristic of the book of
Revelation, from the commencement of the sixth
to the end of the 19th chapters,
is, I submit, an unquestionable fact - inasmuch as the opening of the seals,
the sounding of the trumpets, the pouring out of the vials, whatever
interpretation be put upon the details of each vision, must upon all sides be
admitted to exhibit successive acts of judgment, deepening in intensity as they
proceed.
Thus
we find the sequel of the prophecy to be so far in exact accordance with the
character that we have assigned to the throne to which we are introduced at its
commencement. We find this landmark to be so far a correct and unerring guide.
We
find moreover that, while the word "Church"
[called out] or "Churches" [called out
ones] occurs with far more frequency than in any other portion whatsoever of
God's word in the second and third chapters of Revelation,
among "the things that are" - the
things pertaining to the present dispensation - it never once occurs
again from the commencement of the fourth
chapter to the end of the Apocalyptic visions.
We
read not infrequently of "the inhabitants of
the earth" - of "them that dwell
upon the earth" - as the subjects of judgments poured out, but
never of "the Church" or "the Churches" as its occupants. This omission is
surely most significant. It strikingly confirms the pregnant words of Mr. Govett on Revelation 1:19
when, speaking of the character of the Apocalypse from the close of chapter 3, he says, "we
have done with the Church, the world is before us!"
But
although certainly not spoken of by name, it may fairly be questioned
whether the Church be not presented to us in symbol, in that portion of the
book which commences with the sixth chapter.
This
question is well worth our serious consideration. The only passages in which
with any degree of likelihood or consistency it can be regarded as thus
symbolised, I take to be chapter 7:9-17 and chapter 12. Of course it will be understood that
we are not now referring to any portion previous to chapter
6 or subsequent to chapter 19:11.
The Church In Revelation 7
As
to the opinion entertained by some that the 144,000 sealed ones of chapter 7:4-8 represent the Church or any portion
of it - to those who observe and understand the distinction which Scripture
carefully draws and maintains throughout between "the
Jew, the Gentile, and the Church of God," it surely carries with it
its own refutation. The specification of the twelve tribes ought,
one would suppose, to have hindered such a notion from ever having been
entertained, save that nothing seems a hindrance in the way of allegorising.
Is
the white-robed, palm-bearing multitude of chapter
7:9-17 - out of "all nations, and tribes,
and people, and tongues" - to be regarded as representing the
Church? If it be, then it is only another landmark additional to, and in the
main confirmatory of, those of the fourth and fifth chapters; inasmuch as that
multitude is seen in heaven, "before the
throne," previous at all events to the sounding of
the trumpets, and the pouring out of the vials.
I
do not, however, believe that this multitude symbolises the Church. The Church,* we have seen, has been already represented (in chapters 4 and 5)
as in heaven previous, not only to the sounding of the trumpets, or the pouring
out of the vials, but previous to the opening of the seals therefore before the
time of the great tribulation.
[* Certainly that part of it, that shall
"pervail to escape all these things that shall come to pass, and to
stand before the Son of man" (Luke 21:
36)]
The
white-robed multitude are described as having "come out of" and therefore having
passed through, that tribulation. They consequently
cannot, it would seem, be regarded as belonging to or comprising those to whom
is held out the promise of "escaping all those things that shall
come to pass" (Luke 21:36) or of
being "kept from the hour of temptation
which shall come upon all the world, to try them that
dwell upon the earth" (Revelation 3:10).
Again,
this is a multitude so great that "no man could
number it," a description which scarcely accords with that of
the Church of this dispensation as a "little flock " -as the "few" who find the strait gate and the narrow
way.
Further,
their position is that of "standing before
the throne," (7: 9),
while that of the Church as symbolised by the elders and living creatures
is enthroned (4: 4-6).
[See the related article by Joseph Seiss in
Volume 3 of "The Coming Day."] The distinctiveness of this
multitude from the elders is moreover very clearly marked by its being one of
the elders who puts the question concerning them, "Who are these which are arrayed in white robes, and where did they come
from?" And who answers his own question, saying, "These are they which came out of great tribulation"
(Greek: the tribulation, the great one), thus speaking of them as a party from
whom he and his fellow elders are distinct (7:
13-14).
I
believe, therefore, that this great multitude is to be regarded as representing
the "harvest" (see Rev. 14:15-16) of which the previously gathered
Church is the "first fruits."
I regard them as a people not "made
ready" during the present day of grace, and therefore not constituting
"the bride" not taken when the
bridegroom comes for His Church - but a people subsequently made ready
for an inferior, though very glorious and exalted, position. One of the
agencies whereby they are prepared for this position is the great tribulation,
through which they shall have to pass. Having passed through this
tribulation, and having "washed their robes and
made them white in the blood of the Lamb," they will be gathered
into safety, previous to the heavier judgments of the trumpets and the vials -
probably between the opening of the fifth and sixth seals, the latter of which
manifestly denotes the special period of "the
wrath of the Lamb."
The Man-Child Of Revelation 12
The
woman of chapter 12:1 is another symbol that
strikes the eye of the student of the Apocalypse as probably designed to
represent the Church. If she is, her place also, be it observed, is "in heaven." There is so far no discrepancy but
strict accordance between this vision and that of chapters
4 and 5. Here again, however, I must
record my belief - and express my reasons for it - that this symbol does not by
any means represent the Church of this dispensation.
If
so, who is the man-child? If it be answered, Christ, then I venture to deny
that the Church of this dispensation can be said to have brought forth Christ,
or that Christ can be said, subsequent to His having been brought forth by the
Church, to have been "caught up to God and to His
throne." The Church of this dispensation collectively is
spoken of as standing to our blessed Lord in the relationship of the bride to
the bridegroom; her members individually are spoken of as related to Him as
brethren to their elder, first-born brother. Nowhere is Christ spoken of as the
"child" of the Church. Such would be a
glaring anachronism, inasmuch as the Church did not begin herself to exist
until after Jesus had ascended up on high.*
[* Was
there not a "church in the wilderness?"
(Acts 7: 38)]
Again
that the man-child of Revelation 12 does not
represent the Lord Jesus Christ, and that its being caught up to God and to His
throne does not symbolise His ascension into heaven, must I think be evident
from the following considerations.
1.
The birth and catching-up of the man-child are spoken of in the Book of
Revelation as both subjects of then unfulfilled prophecy. They were shown to
John in a vision among the things that "should
shortly come to pass" (1:1). But
the birth and ascension of the Lord Jesus Christ had taken place long before
the book of Revelation was written; and were matters not of prophecy but of
history when its visions were beheld.
2.
Satan and his angels are set forth in the vision of Revelation
12 as cast down to the earth in connection with, and in consequence of,
the catching-up of the man-child. But Satan was not thus cast down in
connection with, or in consequence of, our Lord's ascension. Paul speaks of him
as still occupying a position in "the heavenly
places" subsequent to this event (Ephesians
22; 6:12. See Greek and margin).
3.
If the wrath and persecution of the woman by the serpent, spoken of in chapter 12, commenced at, or shortly subsequent
to, the ascension of our Lord, then it must have terminated hundreds of years
ago inasmuch as the period of its duration, and of her consequent protection
against it, is limited to "1,260 days"
(verse 6) and to "time, times, and half a time"
(the same period differently expressed) (verse
14). This period, however computed, whether according to literal day or
year-day method, and commencing, as the passage requires in order to the
integrity vision, at or not long subsequent to (being an immediate consequence
of) the rapture of the man-child, must, if that rapture denote ascension of our
Lord, have long since expired.
4.The Greek word translated "caught
up" (verse 5) is one altogether
inapplicable to our Lord's ascension and is never applied to it elsewhere. The
ascension is described as gradual, the Apostles beholding and looking up after
Him as He went up (Acts 1:
9-11). The word here employed, on the contrary, denotes a sudden
snatching away. It is the word used in Acts
8:39: "The spirit of the Lord caught
away Philip, that the eunuch saw him no more." It is the
term employed by Paul in 2 Corinthians 12 to
describe his having been "caught up to the third
heaven."
If
then the man-child of Revelation 12 is not
the Lord Jesus, whom or what can we suppose him to symbolise? I believe, for
the following reasons, that he represents [overcomers of] the Church of this
dispensation.
1.The man-child is "to rule all
nations with a rod of iron" (verse 5).
This, if predicted of Christ himself, is equally predicted of, and promised to
His Church. "He that overcomes and keeps my works
unto the end, to him will I give power over the nations; and he shall rule them
with a rod of iron" (Revelation 2:26-27).
2.The Church [called out company] is, we know as a matter of
certainty, to be "taken up to God and to His
throne." This is expressly revealed in chapters
4 and 5 of Revelation.
It was solemnly and graciously promised by the Lord himself. "In my father's house are many mansions, if it were not so I
would have told you. I go to prepare a place for you. And if I go and prepare a
place for you, I will come again and receive you unto (Greek, take
you unto) myself, that where I am, there you may
be also" (John 14.2-3).
It
is distinctly and definitely affirmed and described by Paul. "For the Lord himself shall descend from heaven with a shout,
with the voice of the archangel, and with the trump of God; and the dead in
Christ shall rise first. Then we which are alive and remain shall be caught up
together with them in the clouds to meet the Lord in the air; and so shall we
ever be with the Lord" (1 Thessalonians
4:16-17).
Here
it is especially worthy of note that the term that the Apostle employs is
precisely the same as that used with regard to the taking up of the man-child.
It is in each passage most correctly translated "caught
up" and is, as we have already seen, altogether inapplicable to our
Lord's ascension.
3.The taking up of the Church, as we know from Revelation 4, 5, 6, as also from several other
passages of God's word, is to be the immediate precursor of desolating woes and
judgments to be inflicted upon earth. It thus exactly accords with what the
spirit here portrays as the consequence of the rapture of the man-child, viz.,
the casting down of Satan - the great wrath - the fierce persecution - the rise
of the Antichrist (chapter 13), with all its
fearful consequences to the sons of men.
It
has been thought by some that the man-child represents a believing
Jewish remnant rather than the Church. That such is not the case, however,
seems evident from the prediction of Micah
5:3. Speaking of the people of
Again,
the man-child is described as immediately after birth "caught up to God and to His throne." He therefore
escapes all the subsequent persecutions and sufferings consequent upon the
casting down of Satan and the development of the Antichrist. But the faithful
Jewish remnant of the last days are represented throughout Scripture as exposed
to these trials, but preserved throughout them (See Zechariah 13: 8-9). The man-child of Revelation 12 cannot consequently symbolise a
Jewish remnant distinct from the Church.
He
does, I submit, symbolise that body, the Church, which, when it shall have been
completed - its last member incorporated with it, quickened into spiritual
life, and "born again," and "Christ formed within him" (note particularly Galatians 4:19) - the then perfected "man-child" will have been "born" and will straightway be "caught up to God and to His throne."
It
may here be objected that the 12th chapter of Revelation,
coming so long after the 4th and 5th chapters, and with so many visions intervening,
cannot represent the rapture of the Church, inasmuch as that event, if our view
of these former chapters is correct, must be regarded as having taken place in
chronological order long before.
To
this we reply that the student of the Apocalypse who studies it apart from any
preconceived system of interpretation cannot fail to discover that it contains
visions several of which are parallel and synchronous as to the events which
they represent, although they were unavoidably presented to and recorded by the
apostle in succession to each other.
He
will find, moreover, that God has given a sure "landmark" whereby to
ascertain this synchronism wherever it exists - namely, the ending of each
vision in the parallel series with the one event of the actual advent. Where a
vision terminates with this event, the succeeding vision - whether preceding,
synchronising with, or being subsequent to it as regards the events depicted in
the respective commencements of each - must be parallel to it, must synchronise
with it, in the leading occurrences that it portrays.
Of
course we are to except from this rule the manifestly millennial and
post-millennial visions from the commencement of chapter
20 to the end of the book. It will admit, however, of no other
exception. Thus the vision of the seven trumpets ends in the close of the 11th chapter with the actual advent (see verses 15-18), with which the chapter ought
evidently to terminate, verse 19 being
prefatory to the subsequent vision of chapter 12.
The
vision of the 12th chapter then goes back -
how far we can only determine by comparison of its details with those of
preceding portions Of the book. If the subject of its
commencement is, as we have assigned reason for believing, the rapture of the
Church, we must carry it back as far as the commencement of the "things that must take place after this" (4:1). The visions of the subsequent chapters - 13 to 19 - instead of being at variance with our so
doing are in remarkable accordance with this.
But,
before concluding, we must observe that if the man-child of Revelation 12 symbolises the Church, the woman who
brings him forth cannot, it is evident, be a symbol of the same. In order then
to give somewhat of consistency and completeness to our interpretation we must
endeavour to answer the question that at once suggests itself. Who or what does
she symbolise?
The Symbolism Of
The Woman
I
apprehend that she represents the entire aggregate of God's people, saved
through Christ, both in the present and in preceding dispensations - all, both
Jews and Gentiles, who shall be partakers in different degrees of the glories
of the kingdom - those, in a word, who shall constitute "the general assembly" spoken of in
Hebrews 12:23.
That
assembly, we may here observe, ought not to be regarded, as it usually is, as
identical with "the Church of the first-born
ones" of the same passage. The apostle is
enumerating in the passage the privileges of the recipients of the Gospel - a
distinct privilege in each clause. Of these "to
come unto" the "general assembly,"
the great aggregate of the saved and glorified is one. "To come unto" the "church
of the first-born ones" - the first-fruits of that of which the
"general assembly" is the glorious
harvest - the "first-born" of whom
they are the "many brethren" - is
another, and a higher privilege.
That
such should be the import of the symbol of the woman seems to be in exact
accordance with her being "clothed with the sun
and having the moon under her feet, and upon her head a crown of twelve stars."
This apparently denotes her connection with and sovereignty over God's visible
creation, and accords with the promise, "He that
overcomes shall inherit all things" (Revelation
21:7; see Ephesians 1:10). It further
connects her with the patriarchs and people of
That
the church of the present dispensation should, in the symbolism of Revelation 12, be represented as the child of such
a mother agrees with the language of Paul concerning it, as consisting of
grafts or scions grafted in amongst some of the branches on the original olive
tree and "with them" made
"partakers of its root and fatness
" (Romans 11: 17).
It
harmonises also with his assertion that "they
which be of faith" (the members of that church) are blessed with faithful Abraham"
(Galatians 19); that "they which are of faith, the same are the children of
Abraham" (verse 7);
that if we "be Christ's,
then we are Abraham's seed and heirs according to the promise"
(verse 29). and
that "
In
immediate connection with this last passage, the apostle quotes - it is worthy
of notice - the words of the prophet (Isaiah 54:1).
"Rejoice you barren woman that bears not, break
forth and cry you that travail not, for the desolate woman has many more
children than she which has an husband" - a
prediction of the time when in the completion and glorification of the Church,
and the restoration and conversion of Israel, as also in the ingathering of the
Gentile nations, the long-continuing fruitlessness of God's Abrahamic
covenant with His ancient people will be removed and the promise to Abraham of
a seed, countless as the dust of the earth and the stars of heaven, will be
abundantly fulfilled.
The
subsequent flight into and preservation in the wilderness (Revelation 12:6-14) of the woman in her then chief
earthly representative, the great body of the nation of Israel, on the eve of
being restored and converted, farther accords with this interpretation (See Ezekiel 20:34-44). So also does the persecution by
Satan of "the remnant of her seed" (verse 17), the faithful Jewish remnant who shall
be in the land and in
[*
See also the excellent series of articles on these chapters of Zechariah
by David Baron in volumes 1-7 of "The Coming Day."]
Thus
far have we endeavoured to show that the Apocalypse may be intelligibly, consistently. (and we believe
truly), interpreted in accordance with, and by the aid of, the landmarks to
which we have sought to direct the attention of our readers.
-------
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