Chapter XL: Appendix: G: the Apocalyptic Literature(595) (3)

528 Plummer, _Pulp. Com._, Rev., p. 432.

529 See Chase, art. “Peter (Simon)”, Hastings’ _Dict. of Bib._

530 It is to be regretted that the Hebrew word “Hallelujah” is not used
in our Revised Version of the Old Testament as it is used in the
New, instead of the translation “Praise ye Jehovah,” especially as
it occurs in the Book of Psalms where its use is so fitting. It is
now a well‐known English word, and is entitled to a place in our
Scriptures, like the Hebrew word “Jehovah” which is recognized by
all.

531 “It has been supposed by some that we have in this incident (which
is repeated in ch. 22.8) a protest against the incipient worship of
angels which was creeping into the church.” Scott, _New Cent. Bib._,
Rev., p. 275.

532 “The book is filled with echoes of prophecy—mystic words through
which break memories of the past—that only attain their full
significance through the more perfect teachings of Christ.” Moulton,
_Mod. Read. Bib._

533 “The testimony of Jesus is the sum of the revelation made by him,
the holding of which is so often in this book the sign‐manual of the
saints.... That deposit of truth rather than deny which Christians
were prepared to die.... The testimony of Jesus thus becomes in turn
the burden of his servants’ testimony.” Scott, _New Cent. Bib._,
Rev., p. 275f.

534 Davidson, Hastings’ _Dict. of Bib._, art. “Eschatology.”

535 “The Word” as a name for Jesus here introduced, though it occurs but
once in the book, is used elsewhere in the New Testament only by
John (Jn. 1:1 and 1:14; I Jn. 1:1), and seems to point to the
Johannine authorship of the Apocalypse. The Jews in the time of
Christ used the Greek term λόγος “The Word”, as a name for a class
of phantasmal beings whom they regarded as existing between God and
man, and through whom God was supposed to speak; for to their
thought, God was so exalted and transcendent that he could not speak
directly to men. But John uses “The Word” as a personal name for
Jesus who is both God and man, and through whom God has indeed
spoken, thus bringing God near to men and revealing his truth and
love. John took their own term and gave it a new application and a
real meaning, and thereby furnished a new thought of Christ as the
revealer of God. Cf. Thayer’s _Gr. Lex. of New Test._; and Burton
and Mathews’ _Life of Christ_, pp. 17‐18.

536 “John takes us to the unseen and heavenly side of things, and we see
the hosts of God marshalling themselves in defence of His weak and
persecuted people, God Himself standing within the shadow, ‘Keeping
watch above His own’.” Humphries, _St. John and Other Teachers_, p.
105.

537 “The word of Messiah’s mouth is the sole weapon of his victory.”
Moffatt, _Exp. Gr. Test._, Rev., p. 468.

538 _Bib. Com._, p. 607.

539 For a strong confirmation of this opinion see Stevens, _New Test.
Theol._, p. 555; also, supporting the same view, R. D. Wilson in
unpublished _Princeton Classroom Lectures_.

540 The fact of the resurrection is constantly emphasized in the New
Testament, but it is entirely unnecessary for us to inquire into the
manner of the resurrection for that is nowhere revealed. It is quite
enough for us to know that there will be a resurrection, and that
the new body will be a spiritual body.

541 “Those who reject the idea of a physical resurrection are obliged
therefore to think of a resurrection from hades to heaven, taking
place at the close of the martyr age, and introducing those who are
thus specially honored into a state of heavenly blessedness, which
continues till the close of human history.” Brown, art.
“Millennium”, Hastings’ _Dict. of Bib._, referring to Briggs’ view
in _Mess. of Apost._, p. 357.

542 For the use of μετᾶ with the genitive, see Thayer’s _Greek‐English
Lex. of New Test._

543 “If the twelve hundred and sixty days symbolize the duration of the
triumph of heathenism, the thousand years as clearly symbolize the
duration of the triumph of Christianity”, Swete, _Apoc. of St.
John_, p. 263.

544 A. A. Hodge in unpublished _Classroom Lectures_.

545 For a more complete statement of the premillennial view see
Faussett, J. F. & B. _Com. on Rev._; Seiss, _Lect. on Apoc._; and
Alford’s _Gr. Test._, _in loco_.

546 _De Civ. Dei_, xx, 7‐9. For the prevalent symbolist view see
Milligan, _Expos. Bib._, and _Internat. Com._; Plummer, _Pulp.
Com._; and Lee, _Bib. Com._ Against this view it is ably contended
that “the interpretation of a symbolic resurrection (as that of
Israel in Ezekiel), or of a spiritual resurrection (as in
regeneration), is rendered untenable by the explicit reference to
the martyrs (cf. ch. 6.9‐11, and 19.9).” Brown art. “Millennium,”
Hastings’ _Dict. of Bib._

547 A careful study of this view, even when presented by so eminent a
commentator as Plummer, will convince most readers that it fails to
properly satisfy the statements of the text.

548 See Düsterdieck, Meyer’s _Com. on Rev._, pp. 463‐4; and Brown art.
“Millennium”, Hastings’ _Dict. of Bib._; also, most late
authorities.

549 Purves, art. “Rev.”, Davis’ _Dict. of Bib._

550 Salmond, art. “Eschatol. of New Test.”, Hastings’ _Dict. of Bib._

551 Cf. _II Esdr._ 7.28‐32; and _Bk. of Enoch_, 91‐104; also the
_Slavonic Enoch_, “in which occurs the first mention of the
millennium”, (Charles).

552 “The Talmud has no fixed doctrine on this point, but the view most
frequently expressed there is that the messianic kingdom will last
for a thousand years: e. g. ‘In six days God created the world, on
the seventh he rested. But the day of God is equal to a thousand
years (Ps. 90:4). Hence the world will last for six thousand years
of toil and labor; then will come a thousand years of Sabbath rest
for the people of God in the kingdom of the Messiah.’ This idea must
have already been very common in the first century before Christ.”
Harnack, art. “Millennium”, _Encyc. Britan._

553 Fairbairn _On Prophecy_, p. 45Of.; also Gloag’s _Intr. to Johan.
Writings_, ch. on “Millennium”; Stuart, _Com. on Apoc._, pp. 702‐03;
and many other authorities.

554 “That the world’s history will terminate in the culmination of evil,
becomes from the time of Daniel a permanent factor in Jewish
Apocalyptic.” Charles, _Eschatology_, p. 121.

555 “Jewish tradition makes use of these names to indicate those nations
which are expected to war against Jerusalem in the last days and to
be overthrown by the Messiah.” Plummer, _Pulp. Com._, p. 473. “In
later Apocalyptic literature these are conventional symbols for the
world hostile to Israel, or to the people of God.” _New Cent. Bib._,
Rev., p. 284.

556 “The whole delineation is symbolic, and embodies spiritual truths
under material emblems.” Plumptre, _Pulp. Com._, Ezek., vol. ii, p.
306. “The Invasion of Gog, a discourse of Ezekiel which stands by
itself, is not to be interpreted as a specific prediction of an
historical event, nor on the other hand as merely a parable; but
under the typical names of Gog, Meshech, and Tubal,—suggestive of
the dimly known confines of the earth—are suggested hostile forces
however distinct, which after the many days of a future however
prolonged, may be massed in opposition to a purified people only to
fall in the holy soil by a destruction from on high, and to trouble
Israel with no more than a notable burying.” Moulton, _Mod. Read.
Bib._, Ezek., Intr., p. xiii. Also cf. Plumptre, _Pulp. Com._,
Ezek., chs. 38‐39; and Fairbairn, _Ezek. and Book of his Prophecy_.

557 See Bleek, _Lect. on Apoc._, p. 339: also Alford, _Gr. Test._, vol.
iv, Rev., p. 732, who is very clear and convincing as to the literal
nature of both resurrections; and Stuart, _Com. on Apoc._, pp.
704‐10, with Excur. vi in same volume.

558 See Salmond, art. “Eschatology of New Test.”; Hastings’ _Dict. of
Bib._; and Bernard, art. “Resurrection” in same work.

559 Scott, _New Cent. Bib._, Rev., p. 282. In fact this view, in some
form, finds a place with many modern interpreters who do not accept
the usual symbolic interpretation of the book. Alford with his
accustomed vigor has well said, “If in such a passage the first
resurrection may be understood to mean _spiritual_ rising with
Christ, while the second means _literal_ rising from the grave, then
there is an end to all significance in language, and Scripture is
wiped out as a definite testimony to anything.” _Gr. Test._, vol.
iv. p. 732.

560 “No part of the doctrine of the New Testament has been so
inadequately developed by the church as that pertaining to
Eschatology.” A. A. Hodge in unpublished _Classroom Lectures_.

561 “There is a stern simplicity about the whole description, and just
enough pictorial detail is given to make the passage morally
suggestive.” Moffatt, _Exp. Gr. Test._, Rev., p. 477. For
Apocalyptic conceptions of the judgment, see _Bk. of Enoch_, 51.1f.;
91.15f.; _II Esdr._ 7.32f.; and _Test. of XII Patriarchs_, Judah 25,
Benjamin 10.

562 See Düsterdieck, Meyer’s _Com. on Rev._, p. 165; also Scott, _New
Cent. Bib._, Rev., p. 151, who says, “This idea of a book kept in
heaven plays a great part in Jewish Apocalyptic literature, in which
it is developed to include the deeds as well as the names of God’s
people in the heavenly record.” The passage before us, however,
evidently keeps the two separate, for the book of life is
distinguished from the books of record, and is mentioned seven times
in the Revelation, indicating that it held an important place in the
Apocalyptist’s thought.

563 The time of the End is God’s secret, but the fact of the End is
clearly revealed as the point toward which all history tends.

564 Alford places ch. 21:1‐22:5 subsequent to the millennium and the
final judgment, _Gr. Test._, vol. iv, p. 736; and Faussett, who also
holds the premillennial view, aptly says, “Now is the church: in the
millennium will be the kingdom; and after that the new world wherein
God shall be all in all”. J. F. & B. _Com. on Rev._, p. 640.

565 “The biblical doctrine of salvation reaches its climax in the
conception of the redemption of the universe.” Brown, art.
“Salvation,” Hastings’ _Dict. of Bib._ “The fact that the heavens
and the earth here spoken of are new, does not imply that they are
now first brought into being. They may be the old heavens and the
old earth; but they have a new aspect and a new character adapted to
a new end.” Milligan, _Expos. Bib._, Rev., p. 362; also _Internat.
Com._, Rev., p. 151.

566 “The description of the heavenly city is probably the most
magnificent passage in all Apocalyptic literature.... It is an ideal
pictorially described, a symbolic picture of the better day seen in
prophetic vision, and cherished with persistent hope and trust.”
Stevens, _New Test. Theol._, p. 562. “The Revelator used a redeemed
city to symbolize heaven—the Kingdom fully come.” Strong, _Challenge
of the City_, p. 199. That heaven as an actual city is, of course,
only a dream of the baldest realism.

567 Moulton, _Mod. Read. Bib._, Rev., p. 215.

568 “The plural ‘peoples’ seems to point to the catholic nature of the
New Jerusalem, which embraces many nations (cf. v. 24).” Plummer,
_Pulp. Com._, Rev., p. 510.

569 The idea of a New Jerusalem coming down from heaven is a familiar
one in Jewish Apocalypses. Cf. _Bk. of Enoch_, 90.28, and 29, note
by Charles; also _II Esdr._ 7.26; and _Apoc. of Bar._ 32.2.

570 As Milligan, _Expos. Bib._, Rev., p. 368; Scott, however, says,
“Though described as a city, it is really the figure of a people,
and the ‘condition localized’ in which they dwell.” _New Cent.
Bib._, Rev., p. 287.

571 “_He that overcometh shall inherit these things_ (v. 6), i. e. the
promises just enumerated. These words show the reason for the words
of ver. 6; and may be called the text on which the Apocalypse is
based; for though the words themselves do not often recur, yet the
spirit of them is constantly appearing.” Plummer, _Pulp. Com._,
Rev., p. 511.

572 See Reynolds, art. “John the Apost.,” Hastings’ _Dict. of Bib._, who
says, “The speaker is now, probably for the first time in the book,
God himself;” also see Swete, _Apoc. of St. John_, p. 275.

573 Verses 11‐21 describe the _exterior_, and verses 22‐27 describe the
_interior_ of the city, while verse 22f.‐ch. 22:5 further describe
the _life_ of the city.

574 “These stones are not arranged in the same order as in the
breastplate of the highpriest. Instead of this St. John has most
ingeniously disposed them according to the various shades of the
same color ... showing a technical knowledge and a minute
acquaintance with the nicest shades of color of precious stones only
possessed by persons with a practical knowledge of their nature.”
King’s _Nat. Hist. of Prec. Stones_, quoted in _Bib. Com._, Rev., p.
832.

575 “12,000 furlongs or stadia amounting to 1378 English miles”. Dean,
_Book of Rev._, p. 185.

576 For the first view see Alford, _Gr. Test._, vol. iv, p. 741, for the
second view Milligan, _Internat. Com._, Rev., p. 154.

577 “A cube was symbolical of perfection to a Jew as a circle is to
ourselves.” Moffatt, _Expos. Gr. Test._, Rev., p. 483.

578 See Smith’s _Dict. of Bib._, art. “Babylon”; and Swete, _Apoc. of
St. John_, p. 285.

579 “Life in each case is ζωή, the vital principle which man shares with
God. not Βίος, the life which he shares with his fellowmen.”
Plummer, _Pulp. Com._, Rev., p. 52.

580 “In the old Paradise there was but one such tree, in the new one
there are many.” _New Cent. Bib._, Rev., p. 297. For a similar idea,
not of twelve crops of fruit but of twelve trees with divers fruits
for Israel, see _II Esdr._ 2.18.

581 “By oriental usage, no condemned or criminal person was allowed to
look on the king’s face” (Esth. 7:8). Moffatt, _Exp. Gr. Test._,
Rev., p. 488.

582 “The whole meaning and value of the New Jerusalem lies in the
presence of God with men which it guarantees.” Moffatt, _Exp. Gr.
Test._, Rev., p. 480.

583 Düsterdieck, Meyer’s _Com. on Rev._, p. 490; and Plummer, _Pulp.
Com._, Rev., p. 546. “The Revelation is begun (ch. 1.17‐20) and
ended (ch. 22.16) by Christ himself; but the main portion is
conducted by means of his angel.” _Pulp. Com._, Rev., p. 2.

584 “In the seventh verse, with the affirmation _Behold, I come
quickly_, the narration passes into the words of Christ himself,
just as in ver. 12 and ch. xi. 3.” Plummer, _Pulp. Com._, Rev., p.
546.

585 “The present era, which is ‘a day of salvation’, is so nearly at an
end that there is hardly room for change.... The principle which
underlies the whole verse (v. 11) applies only to the moment before
the Judgment breaks, the point when the Bridegroom comes and the
door is shut, when choice is sealed and opportunity ends,” Scott,
_New Cent. Bib._, Rev., p. 300f.

586 “All history from the redemptive point of view is summed up in the
three sentences, He is coming, He has come, He will come again.”
Ottley, art. “Incarnation.” Hastings’ _Dict. of Bib._

587 “When Christ claims this title for himself, it is plainly announced
that the revelation of God in Christ, in what he was and what he
did, is the key to the issues of human life. Christianity is final.”
Ross, art. “First and Last.” Hastings’ _Dict. of Chr. and Gosp._
“The first title is symbolical; the second is borrowed from the Old
Testament; the third is philosophical. The sense is, ‘I am He from
whom all Being has proceeded, and to whom it will return;—the primal
Cause and final Aim of all history;—Who have created the world, and
Who will perfect it.’ ” Lee, _Bib. Com._ Rev., p. 840. Also cf. the
view of Bacon, art. “Alpha and Omega,” Hastings’ _Dict. of Chr. and
Gosp._

588 “The Apocalypse thus closes, as it began (ch. 1.5‐6), with a note of
ringing emphasis upon the eternal significance of Christ in the
divine plan and purpose.” Moffatt, _Exp. Gr. Test._, Rev., p. 491.

589 Alford says, “The speech passes into the words of Christ reported by
the angel.” (_Gr. Test._, vol. iv, p. 746). Scott however, may be
right in his comment on verse sixteen (_New Cent. Bib._, Rev., p.
302), when he says, “The figure which has been behind the angel from
the beginning of the visions (ch. 1.13‐17) ... now steps forth, as
it were, to authenticate the angel’s testimony.” Swete says, “Now at
length Christ speaks in his human personal name” (_Apoc. of St.
John_, p. 305). Plummer’s comment is made with apparent reserve,
“The words are spoken as by Christ himself” (_Pulp. Com._, Rev., p.
547), though elsewhere he says more definitely, “The Revelation is
begun and ended by Christ himself” (_Pulp. Com._, Rev., p. 2).

590 Plummer, _Pulp. Com._, Rev., p. 547.

591 Plummer says, “These words are best understood as uttered by the
writer.” _Pulp. Com._, Rev., p. 547; in Swete’s opinion “It is the
answer of the church to the voice of John in verse twelve.” _Apoc.
of St. John._, p. 306; Milligan suggests that the first clause is
the answer of the church moved by the Spirit, the second is the
words of John, and the latter half is Christ himself speaking—“an
interchange of thought and feeling between Jesus and his church”
_Internat. Com._, Rev., pp. 160‐161. There is, however, nothing in
the context that implies a change of speaker.

592 “This is the fulfilment of the duty laid upon St. John in ch. 1.1,
not an announcement of our Lord himself”, Plummer, _Pulp. Com._,
Rev., p. 548. Swete, however, regards these as the words of Jesus
himself, _Apoc. of St. John_, p. 307.

593 “It becomes a serious evil when the magnificent confidence and
certainty of St John as to the speedy accomplishment of all these
things is distorted into a declaration of the immediate coming of
the Lord and the end of the world. Time was not an element in his
anticipation. He was gazing upon the eternal, in which time has no
existence.” Ramsay, _Letters to Seven Ch’s_, p. 113.

594 _New Cent. Bib._, Rev., p. 304.

595 For a list of authorities on Apocalyptic see note under heading of
“The Form,” in the Introduction to this volume. At this point the
author feels constrained to say that the account of Apocalyptic
Literature here given reflects so largely the opinions of others
that it must be regarded, like much else in the book, as an effort
to present concisely and in his own way the best that has been said
upon the subject by many others who are more qualified to speak.

596 Bacon, _Intr. to New Test._, p. 232.

597 “It has been too readily assumed that these books are wholly without
‘evidences of the Divine Spirit leading on to Christ.’ ”
Fairweather, art. “Development of Doctr. in Apoc. Period.,”
Hastings’ _Dict. of Bib._, vol. 5.

598 Jülicher, _Intr. to New Test._, p. 52.

599 “The fundamental idea is the moral one ... the basis of the
religious is ethical.” See art. “Eschatol.” by Davidson. Hastings’
_Dict. of Bib._

600 “If we could grasp the underlying faiths that have clothed
themselves in these strange forms, faith in the kingship of God, and
the sure triumph of good over evil, and the heavenly blessedness of
those who hold to God’s side amid whatever shame and abuse and in
the face of death; if through the peculiar imagery and obscure
symbolism of the books we could feel the power of the unseen world
and gain a fresh sense of its reality, then this use, call it
literary, or call it devotional, would be the best use to which the
books could be put, and even most in accordance with the highest
mood and real purpose of their writers.” Porter, _Mess. of Apoc.
Writers_, Pref., p. xiii.

601 “In this weird world of fantasy, peopled by a rich Oriental
imagination with spectral shapes and uncouth figures, where angels
flit, eagles and altars speak, and monsters rise from sea and
land—in a world of this kind many Asiatic Christians of that age
evidently were at home, and there the prophet’s message had to find
them.” Moffatt, _Exp. Gr. Test._, Rev., Intr., p. 301.

602 See art. “Development of Doctrine in the Apocryphal Period,”
Hastings’ _Dict. of Bib._, vol. 5; also art. “Zoroasterism” by
Moulton, Hastings’ _Dict. of Bib._

603 Zenos, art. “Apoc. Lit.,” Hastings’ _Dict. of Christ and the
Gospels_.

604 “The _deus ex machina_, an abnormal and effectual interposition of
God, is an essential feature of an apocalypse.” Humphries, _St John
and Other Teachers_, p. 92.