reigned for so short a time and were never fully acknowledged, are not counted) Vespasian. If the sixth is Galba, the seventh is Otho; if the sixth is Vespasian, the seventh is Titus. The view that "the eighth" is Nero is adjustable to either opinion as to the sixth and seventh (whether Galba and Otho, or Vespasian and Titus). The theory which makes Domitian the eighth is reconcilable only with the supposition that Vespasian and Titus are the sixth and seventh. On the view that Nero is the eighth, the statement that the eighth "is one of the seven (v. 11) is understood to mean that he is both the fifth and the eighth; on the theory that Domitian is the eighth, he is said to be "of the seven," not in the sense of being one of the number, but in that of derivation or descent.

Again the destruction of Rome is proclaimed (ch. xviii.), and the triumph of Christ is celebrated by angelic choruses (ch. xix). Then Satan is bound for a thousand years (the millennium). The faithful dead are raised and reign with Christ during this period, at the end of which the general resurrection takes place (xx. 1-6). Whether this description is to be taken literally or figuratively is disputed. At the end of the millennium a new conflict with Satan takes place, which ends in his complete overthrow (vv. 7–10). Next follows the final judgment (vv. 11-15) and the consummation of the Kingdom of God (chs. xxi., xxii.). The new Jerusalem, the heavenly city of God, in all its splendor and purity appears. The two closing chapters represent the culmination of the great drama of conflict and judgment in a scene of eternal peace and joy. The key-thought of the book is that of Christ's speedy coming to judge the world, and especially to destroy the hated Roman power, and to rescue his followers from their persecutions. All the events described are seen by the seer as in the near future (i. 1); and the book closes with the united prayer of the spirit of prophecy and of the Church (bride), that Christ would come (xxii. 17), to which the answer is given: "Yea, I come quickly " (xxii. 20). The writer appends (xxii. 18, 19) a solemn warning against

any alteration of his book, in apparent imitation of similar threats in the Old Testament (Deut. iv. 2). The book is a picture of the persecuted Church, a prophecy of her certain deliverance by her heavenly Redeemer, a delineation of the supremacy and triumph of Christ over every foe, and of the glory which awaits his faithful disciples.

CHAPTER II

THE LAMB OF GOD

THE Apocalypse pictures the Messiah chiefly as Redeemer and King, but his character as such presupposes his earthly life. Accordingly, we find that he is most frequently designated by his personal name Jesus (i. 9; xii. 17 et al.), less frequently by "the Christ" or Messiah (xi. 15 et al.). The author mentions his descent from the tribe of Judah and from the family of David (v. 5; xxii. 16). He is represented as the child of the Jewish theocracy, which is symbolized by the figure of "a woman arrayed with the sun" (xii. 1), who brought forth the child who should rule over the nations, and who, in turn, was threatened and persecuted by the evil worldpower represented by the "great red dragon" (xii. 3, 6). The number of Jesus' apostles (xxi. 14), his death in Jerusalem (xi. 8), his resurrection (i. 5, 18), and his exaltation (iii. 21; xii. 5) are all alluded to. That he is contemplated as a priest is clear from the description of him in i. 13, as "clothed with a garment down to the foot, and girt about at the breasts with a golden. girdle.”

But the most characteristic designation of the Saviour is "the Lamb of God," which occurs twenty-nine times. Whether it is a reminiscence of the description of the suffering Servant of Jehovah, under the figure of a lamb, in Isa. liii. 7, or points to the Passover lamb, or to the covenant offerings, or represents a combination of ideas which is no longer directly dependent upon any one of these Old Testament conceptions, we cannot certainly determine. In any case "the Lamb" is a symbol of obedient and self-denying love. The title is meant to

portray him "who loveth us and loosed 1 us from our sins by his blood" (i. 5). It is "in the blood of the Lamb" that the saints have "washed their robes and made them clean" (vii. 14; xxii. 14); that is, the death of Christ is redemptive; it is a means of purification from sin. The same truth is expressed under the figure of purchase (ayopáğew) when it is said: "Thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests" (v. 9; cf. xiv. 3, 4). Although no formulated doctrine of the person and work of Christ should be sought in the Apocalypse, it will be found that the book is peculiarly rich in its descriptions of the dignity and glory of his person and of the surpassing greatness of his redeeming work. He is "the faithful witness, the first-born of the dead, and the ruler of the kings of the earth" (i. 5); "the Lord of lords and King of kings" (xvii. 14; xix. 16). The most striking imagery is employed to describe his dignity and authority. With eyes like a flame of fire, feet like unto burnished brass, and a voice as the voice of many waters, he walks in the midst of the seven golden candlesticks (i. 12-15), that is, appears as sovereign Lord of the Church. In his right hand he holds seven stars; a sharp sword issues from his mouth, and his countenance is like the sun shining in his strength (i. 16, 17). The "angels of the churches," 2 symbolized by stars (i. 20), are in his power; he utters the sharp and searching word of God (ef. Heb. iv. 12 and Wisd. Sol. xviii. 15, 16), and is clothed with surpassing glory. His authority extends to all nations (xii. 5). In allusion to Dan. vii. 13 he is called "one like unto a son of man" (i. 13; xiv. 14), in contrast to the worldpowers, symbolized by "beasts." Soon this exalted One will come again in power and glory to judge the world and save his people (i. 7; xiv. 14-16; xxii. 20); as "the

1 The reading λύσαντι (loosed) is better supported than λούσαντι (washed). So the critical texts and R. V. vs. the Textus Receptus.

2 By angels here are probably meant guardian angels, rather than the rulers or the characters of the churches personified.

bright, the morning star" (xxii. 16) he will then rise upon the world and usher in the consummation of his Kingdom.

But our author goes further. To Christ are paid divine honors. The praises of the redeemed are ascribed "unto God and unto the Lamb" (vii. 10); an innumerable host unites in the doxology: "Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing" (v. 12). The elders who bear the "golden bowls of incense, which are the prayers of the saints," fall down before the Lamb (v. 8); while angels, refusing all worship for themselves (xix. 10; xxii. 8, 9), join with all creatures in worshipping only God and the Lamb (v. 11 sq.). During the millennial reign of the saints (xx. 4) priests minister to him as to God himself (xx. 6). He holds the keys of Hades and of death (i. 18), that is, determines who shall enter and who shall be released from the realms of the dead. He sits with God in his throne (iii. 21; vii. 17; xii. 5), which is now called "the throne of God and of the Lamb" (xxii. 1, 3). He is the assessor of God in judgment (vi. 16, 17). Many Old Testament designations of Jehovah are freely applied to him, as where the description of "the ancient of days" (Dan. vii. 9) is transferred to Christ (i. 14, 15), and the searching of the hearts and reins ascribed to Jehovah (Ps. vii. 9) is attributed to him (ii. 23). While it is true that believers are children of the theocracy (xii. 17) and sons of God (xxi. 7), it also appears that the sonship of Christ to God is regarded as quite unique. From “his God and Father" (i. 6) he has received supreme authority (ii. 27), and has accordingly sat down with his Father in his throne (iii. 21).

But is Christ also, for our author, a preëxistent and eternal Being? In connection with this question the principal passages to be considered are as follows: "I am the first and the last, and the Living one" (i. 17, 18; cf. i. 8); "I am the Alpha and the Omega, the first and the last, the beginning and the end" (xxii. 13; cf. xxi. 6); "These things saith the Amen, the faithful and true witness, the