The Kingdom, The Power and The Glory

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THE KINGDOM, THE POWER AND THE GLORY

 

An Exposition

 

Supplemented with Diagrams and Charts

 

by John Doble

 

First published by the author in 1972 

 

Reformatted with a new forward in 2016

by June (Doble) Errington

INTRODUCTION

 

The title, “REVELATION,” is derived from the Latin verb “revelo” but in the Greek we would read “Apokalypto” from which the alternative title “APOCALYPSE” may be adopted. Both have the common meaning: “the unveiling of something hidden.” Both titles will be used alternatively throughout this work, the second mostly in adjective form.

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The “ALL AUTHORITY” of Jesus Christ

 

The foundation author of the Revelation is the exalted Jesus Christ. This in large measure accounts for its uniqueness among the books of the Bible. The idea of parable, so characteristic of his gospel teaching, is seen in the copious use of symbol ingeniously woven into the whole fabric of the prophecy.

 

The Revelation is part of the grand plan of God, handed over to His Christ for execution and presentation to His servants. The angel was present with John to show him the visions, but seldom spoke and remained unobtrusive throughout the proceedings. Mainly John’s task was to write down what he saw and heard. The Lord himself is the chief speaker, especially at the beginning and end of the book. Each of his letters to the churches of Asia is prefaced by some facet of his symbolic majesty as first seen by John. His are “the words of” the star-holder walking among the lampstands, who has the sharp sword of the Son of God, with eyes like fire and with feet of bronze. They are “the words of” him who has the seven spirits of God, the holy one, the true one, who has the keys of David to open and shut irrevocably. Finally they are “the words of” the Amen, the faithful and true witness, the beginning of God’s creation.

 

The omnipotent power of God, vested in the Son of His love, is the vibrating theme of the Revelation. The book is called, not “The Revelation of God to Jesus Christ” but “The Revelation of Jesus Christ which God gave to him.” It is as much a revelation about Jesus Christ as to him. The full title of the book carries the significance that all Jesus says about himself and what he will do to reward and glorify his saints, is part of the “all authority” given him of God.

 

While a suffering servant, Jesus claimed Sonship of God and prospective authority to judge the deeds and attitudes of men and nations. He claimed divine authority not only to forgive sins, but to raise men from the dead and to make them live for eternity. He wrought miracles of healing on sinners to prove his power to forgive them and raised people from the dead as a token of his authority to immortalize them. The Revelation confirms the placing of unlimited power in the hands of one man, which is awesome to contemplate. But “When one rules justly over men, ruling in the fear of God, he dawns on men like the morning light, like the sun shining forth upon a cloudless morning, like the rain that makes grass to sprout from the earth” (2 Sam. 23:3,4).

 

A Wholly Inspired Bible

 

We may only approach the task of unravelling the Revelation by recognizing the divine inspiration of Scripture, both Old and New Testaments, “No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God” (2 Peter 1:21). Since Peter could speak only of the Old Testament, how much more should we revere a book which opens with the sublime words: “The Revelation of Jesus Christ which God gave him…”. Accepting this vital foundation our purpose should best be served by the use of approved modern translations of Scripture. Among these the “Revised” and the “Revised Standard” Versions (R.V. and R.S.V.) appear to be the most authentic. While no translation may be regarded as perfect, one should not have to grapple with hundreds of English words in the 360-year-old King James Version (A.V.), which have either lost or modified their meanings. Bible quotations throughout this work are from the Revised Standard Version, unless otherwise noted.

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Guide Lines for Interpretation

 

​Since there are so many illogical and fantastic interpretations of the Revelation extant, the following guide lines for sound exegesis have been adopted:

 

·  The meanings of Hebrew and Greek words and names in the original tongues must be considered in the light of modern research and scholarship.

·  Since an appeal to profane history must be made for the interpretation of Bible prophecy, reference should be made to authenticated histories and tradition avoided.

·  There should be a strict observance of the immediate context in applying any verse of Scripture to a prophetical interpretation. Also its context in the broad stream of prophecy must be considered.

·  The broad stream of Bible prophecy has a progressive fulfilment in all ages. It is marked by intermittent crises of divine fulfilment, but always moving toward the grand climax of “the kingdom of our Lord and of his Christ.

·  The grand panorama of Divine purpose is comprehended firstly in the promises made by God to Abraham and to king David of Israel. Secondly, it is seen in the events portrayed in Daniel’s interpretation of king Nebuchadnezzar’s dream image and the stone which smote it (Dan. Chap. 2).

·  Israel—the Jew as we know him today—is still God’s chosen nation and people, due to His eternal purpose for future national vindication and individual redemption. Further, salvation is of the Jews and Jerusalem the divinely avowed venue for Messianic universal dominion.

·  The Bible regards all religion which is not based on divine revelation as false. The New Testament also teaches that there is a false Christianity which wages warfare, both spiritual and carnal, on true Christianity throughout the Christian era.

·  The prophecies of the Revelation refer basically to this warfare. The contest is between the exalted Christ in heaven with his downtrodden saints on earth and the Roman Antichrist. The saints, finally exalted on Mount Zion with the Lamb, sit in judgment to consume and destroy Antichrist and to take over the fourth world dominion of the Gentiles.

·  The foundation of God’s Revelation to Jesus was laid in His revelation to Daniel, the Hebrew prophet. The destruction of Jerusalem and Solomon’s temple by Babylon in 587 B.C., introduced a new era into the divine time-table. Jesus called it “the times of the Gentiles.” The fourth world dominion of Gentile supremacy, foretold by Daniel, materialized with the Roman Empire about five centuries later. It was revealed to Daniel that this power would become the persecutor and destroyer of “the saints of the Most High.” This treading down was to extend over a long period, until the Son of man came in glory and the saints possessed the kingdom. The vision, sealed to Daniel was opened by the Lord to show to his saints in detail, what was hidden from Daniel.

·  It is generally conceded, even by those who confess not to understand the Revelation, that it foretells events future to John’s day. Anything else would be a contradiction to its title, which reads: “The revelation of Jesus Christ, which God gave to him to show to his servants what must soon take place.” (Rev. 1:1)

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