The revelation made to John doubtless took the Apocalyptic form because it was the prevailing literary method of that time for the treatment of the theme dealt with by his prophecy, and its constructive symbolism already filled and colored his thought. But notwithstanding that it is cast in a Jewish mould, the Christian thought everywhere triumphs over the Jewish form. The line of thought is limited to the peculiar range of Apocalyptic subjects, and is found to be closely related to that of our Lord's discourse upon the last things (the so-called “little apocalypse” of our Lord in Mat. 24), though it should not be regarded as formally an amplification of that discourse, or as chiefly or wholly determined in content by [pg 040] it.[45] The prophetic mood is manifest in every part of the book, and the exalted mental state of the writer is sustained throughout after the manner of a rhapsody, in the structure and movement of which all literary forms are in a measure fused together.[46] Indeed by a deeper study of this unique work we come to feel as though in it “we touch the living soul of Asiatic Christendom”.
It remains to be said that while we class the Apocalypse of John with Jewish apocalypses as to literary form, yet it so manifestly rises above its class both in method and content that it is universally accorded the first place among Apocalyptic writings, and fully establishes its claim to a place among the inspired books of Scripture by reason of the penetrative prophetic insight which it everywhere displays in dealing with the greatest, the most central, and the most mysterious theme in the whole sphere of Christian thought.
9. The Theme.
The Theme of the Revelation, stated in its broadest terms, is Christ and the Church through Time to Eternity; the mystery of God in human life and history made manifest through the disclosure of the divine redemptive plan becoming effective and triumphant.[47] The theme we assign to the Revelation will, of course, be determined largely by our view of its contents. Many interpret it to be Jerusalem, Rome, and the End, limiting its outlook to the horizon of the early church; others make it the Course of History, or the Future Path of the Church in the World; still others affirm it to be the Last Things, or the Second Coming of Christ. But the wider view is the truer one, which includes many phases of the kingdom, and the theme is properly interpreted as Christ and the Church here and hereafter, or Redemption in its present and future relation to Human Life. This theme is wrought out in prophetic vision by an evolving drama that moves forward in multiple and progressive cycles of trial and triumph, of conflict and victory, ever advancing toward the [pg 041] complete and final consummation, when righteousness shall win, sin be punished, and the redeemed be restored to the immediate presence of God; and whereby the divine plan shall be abundantly vindicated notwithstanding all apparent anomalies, and seeming contradictions, and temporary reverses, for it is confidently affirmed that the night of sin shall ultimately pass away, and the day dawn at last in which “the glory of God and of the Lamb shall be the light thereof”; and “He that sitteth on the throne shall spread his tabernacle over them ... that come out of great tribulation”. Thus the book gives answer to the deep call of the soul for some sign concerning the future that shall point the path of faith and cheer the heart for service; and the answer is abundantly satisfying, for those who interpret the theme aright. Occupied with such a subject of thought it finds its proper place at the end of the inspired volume; it forms a fitting close for the entire line of prophetic voices; and it binds the long succession of books into an unbroken unity.[48] With illimitable sweep its visions look backward through time and forward into eternity, downward on earth's struggles and upward upon heaven's victory, inward to the soul's conflicts and outward to God's eternal peace, while through it all there rings out the one transcendent note, Christ reigns but to triumph.
10. The Occasion.
The conditions which gave Occasion for this sole Apocalyptic book of the New Testament have left their impress on its form and thought, viz. persecution from without, and trial and distress within the church. These conditions which are subsumed throughout must be clearly recognized in order to interpret the message aright, and to estimate its proper value for the age which first received it. For, whether we accept the earlier or later date of writing, the deadly power of the Roman Empire was being put forth to repress and destroy the church. At the later date the worship of the Emperor was being made the test of obedience to law, and at either time many Christians in the face of persecution were weak and wavering. The immediate outlook was increasingly dark, and the future prospect full of gloom. The failure of the Messiah to reappear and of the church to triumph; the [pg 042] bitter experience of persecution already endured, and the certainty of greater suffering yet to follow; in a word, the apparent reversal of the brightest hopes of early Christianity, all of these called for some divine message of cheer that would inspirit the discouraged, throw light upon the path of sorrow and shame, and make their lot endurable because of the assuredly glorious outcome of the future. And there was no kind of message so well suited to meet such a crisis as the form of Apocalyptic, which grew out of similar conditions, and had a tone and temper peculiarly adapted to infuse a triumphant hope in the midst of growing religious despair.[49] But let us not fail to perceive that though the Apocalypse was specially designed to meet a great crisis in the life of the early church, its effectiveness does not end there. Its lessons are for us and for all time; it has the course and end of world-history in view, and this is an ever-living theme for the church of Christ in every age.