Luke 21:8

Christian, Be Not Deceived!

CHAPTER XXI.

THE LAW OF THE FIRST AND THE LAST ASSOCIATED WITH THE LAW OF TYPE AND ANTITYPE.

Like the books of the Bible, and the various features of Divine truth, the laws governing the understanding of the Bible are definitely connected and at times interwoven. Thus the law of the first and the last mention is connected with the law of repetition and the law of enlargement. The enlargement comes by the repetition, and the repetition repeats that which is first mentioned—and, naturally, the enlargement and the repetition are found in the last mention, for it is in the last mention that things are enlarged to their fullest sense, and it is there that the last repetition occurs. The laws of Biblical exegesis, like the glorious colours of the foundation stones of the New Jerusalem, blend together in wonderful harmony, revealing the exquisite handiwork and the faultless wisdom of the infinite Creator.

As in the human anatomy all the nerves lead from the extremities to the brain, so, in the Bible, all the threads of truth, all the laws of interpretation, meet in one splendid union in the Book of Revelation. The writer has often marvelled at the Creator's handiwork revealed in the almost endless weaving of a warp and woof of Old Testament types and shadows in an antitypical application until all the truths of divine revelation are woven into each other until they become one perfect, complete pattern incorporating all the laws governing Scriptural interpretation, and all the divine arts and sciences of instruction in the ways of righteousness. We cannot include in this book all that could be written in demonstration of the fact that the book which closes the sacred canon of Scripture is, indeed, "The Revelation of Jesus Christ," as the opening words of the Book declare it to be. Jesus is revealed therein in all the capacities in which He appears all through the Bible; Creator, King, Redeemer, Lamb, Lion, Destroyer of Evil, the Saviour of His people, the Leader of His people, the High Priest, the Mediator, etc. The use of numbers, colours, the meaning of names, the law of type and antitype, the principle of the world-wide symbolized by the local, the laws of repetition and enlargement, of the first and the last, etc., all of these laws and principles governing the interpretation of Scripture that are brought to view in other parts of the Bible are employed in the Apocalypse to reveal Christ in all His wisdom, honour, and glory.

Jesus said of Himself: "I am Alpha and Omega [the first and the last letters of the Greek Alphabet], the beginning and the end, the first and the last." Rev. 22:13. In this verse we see that in three different ways Jesus has drawn our attention to the importance of the first and the last as they pertain to Him. As the whole Bible is a "Revelation of Jesus Christ" and the book of Revelation reveals that fact, for it is impossible to understand the Revelation without first knowing the preceding books of Holy Writ—we know from the Master's reiteration of the importance of the first and the last that herein is revealed one of the principles upon which is established the true interpretation of the Scriptures. The fact that our Lord, in three different ways, has drawn our attention to this guiding principle of studying His Word brings to view another principle of interpretation inseparable from the law of the first and the last, namely, the use of the number three throughout the Scriptures.

A complete understanding of the prophecies of the Bible comes to us only as we apply, not merely their "double," but also their "triple" application. A study of the first and the last, in conjunction with other laws of interpretation, makes this fact stand out very clearly. Jesus—the First and the Last—is the Revealer of the Trinity.

In the beginning of Revelation (as at its end) Jesus says: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." Rev. 1:8. Throughout the Revelation Jesus keeps before us the fact that He is the first and the last. See Rev. 1:8, 11, 17; 2:8: 21:6; 22:13. Jehovah, in His relation to the three divisions of time-the past, present, and future-is mentioned three times. Rev. 1:4, 8; 4:8. The Revelation, like the rest of Scripture, is "from Him which is, and which was, and which is to come." The name Jehovah signifies God's eternal existence- "from everlasting to everlasting thou art God"—"The I AM" of the past, "The I AM" of the present, "The I AM" of the future. See Ex. 3:14. "Jesus Christ the same yesterday, and to-day, and forever." Heb. 13:8. A study of the first and the last reveals Jesus as He was "yesterday" in His dealings with national Israel and their literal sacrificial services, "to-day" (see Heb., chapters 3 and 4) in His dealings with spiritual Israel until He completes His heavenly ministry and returns to claim His own, "and forever," in His eternal kingdom.

The connection between the first and the last and the number three is further demonstrated in the chapter dealing with "The Triple Application of the Prophecies." For the present we point out that the first mention of a thing in Scripture is its literal setting. All Bible symbols have literal, familiar things as a basis.

They are first mentioned in a literal, or "natural" way, whereas in their second, or "double," application they are to be applied symbolically, or spiritually. The "double" application (employed throughout the New Testament) is not in the same literal and national way as the first mention. By not heeding this principle grievous, last-day errors regarding the literal Jews and Palestine have been taught.

In harmony with other inspired writers, Paul directs us to the law of the first and the last. He says: "The first man Adam was made a living soul; the last Adam was made a quickening spirit." In connection with his mention of the first and the last Paul draws our attention to a principle governing the employment of spiritual interpretations. He shows that the literal comes first, and afterward the spiritual application, when made, is based upon the first mention which is literal. Paul says: "Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." 1 Cor. 15:45-49. Spiritual interpretations must not in any sense deny the literality or historicity of that which is first mentioned in a "natural" way. The literalness of the past must be the solid foundation upon which rests the spiritual interpretation. Care must be exercised in "rightly dividing the word of truth." 2 Tim. 2:15. There is a place for the literal or the historical-that which is mentioned first-recorded in the Old Testament. There is a place for the spiritual application in this "dispensation of the Holy Spirit." (T.M., p. 511.) "Even the Spirit of truth; Whom the world cannot receive, because it seeth Him not." John 14:17.

In the days of literal Israel things were on a literal, local, national basis. The dispensation of the literal and national ended when Jesus came literally and visibly to the literal Jews in the literal land of Israel. His death on Calvary terminated the typical sacrificial services. This was shown when "the veil of the temple was rent in twain from the top to the bottom." Matt. 27:50, 51. The literal things—priests, offerings, temple, city, nation, land, promises and prophecies, etc.-which went with the literal sacrifices, the New Testament writers apply in a "double" or world-wide, spiritual application in connection with spiritual Israel.

He who studies diligently into the Scriptures will notice that the laws of Repetition, the First and the Last, Type and Antitype, etc., are frequently used by the prophets. One thing is common to these laws- the enlargement of the first mention. The "double" application comprehends so much more than the original word, phrase, or sentence. The first occasion represents the local and literal pertaining to some historical incident; the repetition, or the antitype, represents the world-wide which is applied to the realms of the kingdom of Christ and the enemies of His church. In the musical world the octave illustrates the principle of the first and the last. The octave brings us back to begin again-but an octave higher-on the same note. This note, which is eight above the same note below, has so many more vibrations. And the repetitions and the antitypes of prophetic imagery are always magnifications of the historical basis upon which they rest. In His "Sermon on the Mount" Jesus proclaimed the first of the beatitudes: "Blessed are the poor in spirit: for theirs is the kingdom of heaven." He does not repeat "for theirs is the kingdom of heaven" until He comes to the eighth beatitude: "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven." Matt. 5:3-10. For a further study of the significance of the number eight in the Scriptures, see my "Christ Conquers," pp. 123-139.

In the prophecy of chapters 10-12 of Daniel eight kings, commencing with Cyrus, are said to "stand up"—the eighth being Jesus commencing His reign in His eternal kingdom. See Dan. 12:1. Thus we have Cyrus at the commencement of this prophecy, and Jesus at its ending. Cyrus, "the shepherd king" (Isa. 44: 28) overthrew Babylon by drying up the waters of the Euphrates, liberated Israel from their Babylonian bondage, and gave the first decree for their return to their promised land to rebuild and restore the city and temple at Jerusalem. Cyrus, the first king in this prophecy, God's "anointed," or "messiah" (see Isa. 45:1), is a type of the last king in the prophecy-Jesus "the Shepherd King," God's "Anointed" or "Messiah" Who will come to overthrow spiritual Babylon by first drying up her symbolic waters, and will bring deliverance to His people and enable them to go to their land of promise and to the worship of God in His holy temple.

Here we have an example of "the first and the last." Cyrus, the first or typical king, was a literal, limited, national king; Jesus, the last or antitypical King, is the spiritual King, unlimited in power and glory. Thus the last, or the antitype, repeats in a spiritual, world-wide sense that which was literal and national in regard to the first.

In the prophecy of Dan. 8 and 9 we find the same principle brought to view. This prophecy came to Daniel during the last year of Babylon's reign—just before the coming of Cyrus, who issued the first decree for the return of the Jews from literal Babylon to Jerusalem to do their God-appointed task of rebuilding and repairing the temple and city. The 2,300 days of this prophecy were to commence "from the going forth of the commandment to restore and to build Jerusalem." Dan. 9:25. Thus the first part of this prophecy referred to the literal return of literal Israel from literal Babylon to literal Jerusalem to rebuild and restore the literal temple and city of Jerusalem. The last portion of the prophecy pertains to spiritual Israel coming out of spiritual Babylon and spiritually returning to spiritual Jerusalem to rebuild and repair the spiritual temple, city, and walls of spiritual Jerusalem, which the spiritual' Babylonians had destroyed in their day of power. The last is the repetition of the first, but always in a spiritual, world-wide sense.

The first part of the 70 weeks allotted to the Jewish nation pertained to the Jews returning to rebuild their temple and city. The 70 weeks—or the 490 years—ended the Jews' national probation. The destruction of the temple and city of Jerusalem by the Romans in A.D. 70 was the inevitable result- coming after God had given them an extended period of probation–of their failure to accept God's plan for them. See Dan. 9:24-26, margin. The events occurring both at the commencement, and also following the ending of the 70 weeks of Dan. 9:24-27, are typical of the experiences of spiritual Israel. Spiritual Israel comes out of spiritual Babylon to spiritually rebuild the temple and city and, later, in the final scenes, the spiritual Romans (the Revelation shows that the religion of ancient Babylon was transferred to Rome) will endeavour to destroy the spiritual temple and city of God—the church. (See 2 Cor. 6:16; Ephes. 2:20-22; Rev. 11:1, 2, etc.) In 5T., p. 451, God's servant states:

"As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy [Protestant nations enforcing the keeping of the old Babylonian-Roman-Papal Sunday] be a sign to us that the limit of God's forbearance is reached, that the measure of our nation's iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which the prophets have described as the time of Jacob's trouble.... The cries of the faithful, persecuted ones ascend to heaven. . . . The mark of deliverance will be set upon the men who keep God's commandments, who revere His law, and who refuse the mark of the beast or of his image."

In the days of literal Rome, God could not protect the disobedient and rejected Jewish nation but, in the last days, obedient, spiritual Israel, God's chosen remnant, will not be destroyed by their enemies.

The book of Daniel commences with reference to the destruction of the literal temple at Jerusalem and the vessels of the house of the Lord being taken by the Babylonians over into the house of their false god. Dan. 1:1, 2.

The last time the Babylonians used the vessels of God's temple in connection with their false system of worship was on the occasion of Belshazzar's feast. "Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem. And the king, and his princes . . . drank in them . . . and praised the gods . . . In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace" (Dan. 5:2-5), in living letters of fire, the announcement of the close of their national probation and their impending doom. Vs. 7-17, 24-28. Within the impregnable walls of their city the Babylonians felt secure, but disaster quickly followed. Cyrus led his conquering armies into the heart of Babylon via the bed of the Euphrates-the waters of which had been turned aside from their accustomed channel. "Sudden destruction" came upon Belshazzar who, but a few hours before, had praised his gods and felt secure from danger.

In my "Christ Conquers," pp. 99-107, I have shown that the prediction of the conditions prevailing in literal Babylon before and at the time of her overthrow is also a prophecy concerning the same experiences before and at the time of the overthrow of spiritual Babylon. Basing his prediction concerning spiritual Babylon in the last days upon the experience of literal Babylon (see Isa. 47, etc.), Paul declares that when the spiritual Babylonians also "say, Peace and safety; then sudden destruction cometh upon them . . . and they shall not escape." 1 Thess. 5:3. When spiritual Babylon "saith in her heart, I sit a queen, and am no widow, and shall see no sorrow ... her plagues come in one day, death and mourning." Rev. 18:7, 8.

The last prophecy of Daniel (10-12) brings us down to the close of probation-typified by the events recorded in Dan. 5, when Jesus, the great High Priest, ceases His ministry in the heavenly sanctuary on behalf of spiritual Israel. Then "there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered [as literal Israel was delivered when Cyrus overthrew Babylon and freed them from their Babylonian oppressors, and caused them to return to their own land], every one . . . written in the book." Dan. 12:1. This prophecy begins and ends with the Deliverer and the deliverance of God's people: their deliverance is associated with the overthrow of Babylon. The book of Daniel commences with literal Babylon's attack upon literal Israel—destroying the temple and city—the last chapter brings us to the time when the spiritual Babylonians will make war upon God's spiritual temple and city—the church—but, because spiritual Israel is obedient, God will deliver His people and destroy their oppressors.

A deeper insight into Daniel's first prophecy (chapter 2) will also reveal the same principle of the literal in the first, or historical, mention, and the spiritual at the end of time. Nebuchadnezzar, the first king of Babylon, represents the spiritual, world-wide rulership of spiritual Babylon. As Nebuchadnezzar was supreme ruler over his vast dominion (see Dan. 2:37, 38) so spiritual Babylon will, for a time, gain full control in the last days of earth's history. Nebuchadnezzar's proud words: "Is not this great Babylon that I have built" (Dan. 4:30) are used to describe "that great city" spiritual Babylon. See Rev. 14:8; 16:19; 17:18; 18:2, 10, 16, 18, 19; 19:2.

The Book of Revelation, being the last book in the sacred canon of Scripture, illustrates the application of the laws of interpretation which are revealed in previous books of Holy Writ. This book is "the Revelation." It can be rightly understood only in the light of such laws of interpretation as those of Repetition, Type and Antitype, and the First and the Last. Its references to Old Testament historical pictures are applied in a much vaster conception than the original incident which provided the prophet with his descriptive imagery. Failing to apply these laws has caused some to literalize some of the imagery employed by Christ in the Revelation–that is, the application is again applied to the local and literal as in its first historical mention in the Old Testament, instead of, according to the laws of repetition and enlargement, etc, to spiritual, world-wide Israel and their enemies. The historical records of the early books of the Bible are the seed thoughts which grow into matured plants in the later books—the Book of Revelation reveals those plants in their fuller growth. Those things that are brought to view in the Revelation are the magnification of earlier things mentioned in the Scripture. What was local and national in the Old Testament is lifted into the realm of the world-wide and the spiritual. Therefore, to fully understand each particular in the imagery of the Revelation it is necessary to trace that particular right through the Scriptures from its first mention and obtain all "the testimony of Jesus" concerning the Revelator's imagery.

In Gen. 14:18 we first read of "the priest of the most high God." This first priest of God mentioned in the Sacred Book was "Melchizedek, king of Salem." Salem, later, was called Jerusalem. In Heb. 7:1, 2 we are given the meanings of the names Melchizedek and Salem: "Melchisedec, king of Salem . . . first being by interpretation King of righteousness, and after that also King of Salem, which is, King of Peace."

The first mention of "the priest of . . . God" was a king who reigned at Jerusalem—a king-priest. The record of this priest-king of Salem, who blessed Abraham after his triumph over his enemies, provides the local setting which (in harmony with the plan upon which the whole of the Bible is written) is enlarged upon by succeeding Bible writers. When God called Israel to be His peculiar people He said to them: "And ye shall be unto Me a kingdom of priests, and an holy nation." Ex. 19:6. God commanded that the nation of Israel—the kingdom of priests–was to have Jerusalem—the city of Peace—as its national centre, where the priests of God were to officiate in the temple built according to God's explicit directions. In Ps. 110:4, the Psalmist records the oath which God made to His Son: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." Melchizedek, the King- priest of Jerusalem, the city of Peace, is magnified into the kingly priesthood of the entire nation of Israel centred in Jerusalem; then, again, into the greater ministry of Jesus, "the King of Israel" (John 1:49, Matt. 27:11) "a priest upon His throne" (Zech. 6:13), "the throne of grace" (Heb. 4:16) in "the heavenly Jerusalem." Heb. 12:22.

The New Testament writers apply the names and designations of national Israel to the church—the spiritual Israel. The things which first belonged to national Israel in Palestine are lifted out of their national and local Palestinian setting into the larger fulfillment—the antitypical—which is world-wide in connection with the church. The last application is definitely connected with the first application—except that it is not limited in the old national sense, but is as extensive as Christ's spiritual kingdom—the world. Thus the church is now said to be "a spiritual house, an holy priesthood, to offer up spiritual sacrifices. . . Ye are a chosen generation, a royal priesthood, an holy nation." 1 Pet. 2:5, 9.

Anyone, anywhere, who joins Christ's spiritual kingdom inherits the promises made to national Israel. National Israel was "the kingdom of priests"; the church is now said to be "an holy priesthood," a "royal priesthood, an holy nation." John declares that Jesus "hath made us kings and priests unto God." Rev. 1:6. Pointing to people redeemed from this earth (resurrected and taken to heaven at the time of Christ's resurrection—see Matt. 27:50-53 and Ephes. 4:8-10, margin), who are assisting Christ in His heavenly ministry as the king-priest on the throne of grace, John says: "And they sung a new song, saying Thou art worthy ... for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign upon the earth." Rev. 5:9, 10. Later, after the second advent, the saved of all ages "shall be priests of God and Christ, and shall reign with Him a thousand years." Rev. 20:6.

Thus the king-priest reigning in Salem, mentioned in Genesis, forms the basis of later references to king-priests, and is carried right through the Scriptures until the close of the Revelation and the events of eternity. To briefly summarise regarding Melchizedek: we learn that the first priest was a king who reigned at Jerusalem; the first time kingdom is mentioned is in connection with a nation of priests. The first mention of priests in the Revelation is when the saints are said to be "kings and priests." The last occurrence of priests in the Revelation states that the church "shall reign with" Christ. Rev. 20: 6. The last time priesthood is mentioned in the Bible is when the church is said to be "a royal priesthood, an holy nation." 1 Pet. 2:9. Thus, in the sacred Scriptures, "the first and the last" are definitely linked—the first foreshadows the last; the last is the enlargement of the first.

After the fall of Adam and Eve "the Lord God" made "coats of skins, and clothed them." Gen. 3:21. Afterwards, in the economy of Israel, God commanded the priests to wear "fine linen" called the "holy garments" (Lev. 6:10; 16:4, 32; Ezek. 44:17, 18). Isaiah declared: "He hath clothed me with garments of salvation; He hath covered me with the robe of righteousness." Isa. 61:10. The Revelator speaks of believers now possessing "white robes." Rev. 6:11. "White robes"—spiritual garments—are now worn by the saints. Rev. 3:4, 5. Those assisting Christ in "the New Jerusalem temple" ("A Word to the Little Flock," pp. 11, 12) are '"clothed in white raiment." The saved will wear white robes throughout eternity. Rev. 7:9, 13. Thus, throughout Scripture, from Genesis where Eden is lost, to Revelation where Eden is pictured as being restored, the thought of God providing a covering for His people is kept before us.

Esau was born "red, all over like an hairy garment; and they called his name Esau." Gen. 25:25. Esau sold his birthright for some "red pottage . . . therefore was his name called Edom, that is, Red." Gen. 25:30, margin. Throughout the Scriptures, from this reference to the book of Revelation, there is a play upon the meaning of the name of Edom (the name of the man who despised his birthright and who hated Israel) in describing the fate of those who, like Esau, lightly esteem salvation and hate God's people. As shown in the chapters dealing with the meanings of Bible names "Edom," meaning "red as blood," and "Bozrah" (the capital of Edom's land), meaning "a vintage," are employed throughout the Bible in a symbolical way to describe the bloodshed in the world-wide "Armageddon," "the mountain of slaughter," which is likened to the treading of the red wine from the grapes in "the winepress of the wrath of God." Thus the first mention of Edam with its significant meaning is definitely connected with the "blood" which "came out of the winepress of the wrath of God" described by the Revelator in Rev. 14:18-20; 19:15.

From the time God gave Abram his new name "Abraham," meaning "Father of a great multitude" (Gen. 17:4, 5, margin), we can trace throughout the Bible, firstly, the literal seed (see Gen. 13:16; 15:5; 22:17; 28:14; Deut. 1:10; Jer. 33:22; Heb. 11:12, etc.), and then, the spiritual seed of Abraham until, in Rev. 7: 9, we read of "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues"–the spiritual children of Abraham—"the father of all that believe." Rom. 4:11.

From the time that God gave Jacob, the Supplanter, his new name "Israel," meaning "A prince of God"—having prevailing power "with God and with men" (Gen. 32:28, margin)—the name "Israel" stands for those who, like Jacob, wrestle with God in prayer until their natures change into the divine similitude. In Gen. 32:28, the first mention of "Israel" concerned one man: in Rev. 7:4; 21:12, the last references to "Israel" apply to world-wide, spiritual Israel—the church of Jesus Christ.

And so we could go through the Revelation and notice that there is found the last mention, in a world- wide, spiritual sense in connection with the church, of those themes, persons, places, names, etc., coming first into the Old Testament Scriptures in connection with some literal historical incident. This is a definite law of interpretation employed throughout the Revelation, and to interpret it correctly—especially in its prophecies of the closing scenes of earth's history—this law must be heeded.

The name "Nimrod" means "Rebellious." From the time Nimrod the "rebellious" one founded Babylon (Gen. 10:8-10, margin) we can trace Babylon in the Scriptures as the kingdom of rebellion until she comes to her end in the battle of Armageddon (Rev. 16:16), which is the 13th (the Bible number for rebellion) time Megiddo, meaning "slaughter" or "destruction," is mentioned in the Bible. Armageddon, meaning "the mountain of slaughter," is the symbolical name for the world-wide destruction of those who, like Nimrod, are "rebellious" against the Commandments of the Lord by heeding the commandments and worship of Babylon.

Many hundreds of the expressions employed by the Revelator are quotations from the Old Testament. In the Old Testament those passages were used to describe national Israel and the overthrow of their national enemies. When the Revelator makes use of those same texts he lifts them out of their literal and local setting and gives them a world-wide and antitypical meaning. In the Old Testament they described literal factors in connection with God's national people, and their national enemies. The Revelator employs those Old Testament pictures of the conflicts of national Israel and her enemies to provide the descriptive imagery of the conflicts of the Church of Jesus Christ with her foes.

The doom of old, literal Babylon is clearly forecast in Isa., chapters 13 and 14. Isa. 14:12-14 sets forth Lucifer as the invisible ruler of ancient Babylon. Babylon was overthrown because it had become the seat of Satan's worldly dominion. In describing the overthrow of spiritual, or the antitypical, Babylon, the Revelator employs imagery obtained from the prophetic pictures given in the Old Testament of the overthrow of ancient Babylon.

The Babylonians destroyed Jerusalem, burned down the magnificent Temple of Solomon, which was the centre of their religious and national life, and took the national people of God into captivity. Lucifer, the invisible king of spiritual Babylon, unites his forces to attack and destroy the church—God's temple. (See 2 Cor. 6:16; Ephes. 2:20-22; Rev. 11:1-2, etc.) The type and the antitype must never be lost sight of in the study of the Apocalypse, or the meaning of the symbols will not be understood in their proper sense.

When Jeremiah was chosen to proclaim to the rebellious Jewish nation that unless they repented the Babylonians would come to destroy them, their city and temple, God encouraged him with the glorious fact that God was first on the field of action. Before committing to this sorrowful prophet his stern messages of denunciation the Lord showed him the "rod of an almond tree." (Jer. 1:11.) "Then saith the Lord unto me, Thou hast seen well: for I will hasten my word to perform it." (V. 12.) The meaning of the Hebrew word for almond, according to Dr. Strong, is: "to be alert, i.e., sleepless; hence be on the lookout . . . hasten, remain, wake, watch (for) . . . the almond tree as being the earliest in bloom."

As is so often the case in the prophetic descriptions, there is a play upon the meaning of a word. Before Jeremiah was informed of the coming depredatory invasion of Israel by the Babylonians, God showed by the almond tree that He was the first on the battlefield. Nothing could happen to His people, but what He knew all about it; and His enemies would never find Him unwatchful, or asleep. The almond tree, blossoming first of the trees, was a horticultural symbol that He was first on the scene of action, and that He would "hasten" to perform His word.

The same thoughts are expressed in the predictions given by God to Isaiah. Isaiah 39 brings before us the proud and foolish act of Hezekiah in showing to the representatives of Babylon all his treasures. Isaiah foretold the invasion of Palestine by the Babylonians to obtain possession of the wealth Hezekiah had shown them. (See ' Isa. 39:3-6.) As usual, God did not leave His people to be fearful of the coming scourge. He immediately cheered them with the words: "Comfort ye, comfort ye, My people, saith your God." (Isa. 40:1.) The Lord then told them of His almighty power. (Isa. 40:12-26.) By His wonderful providences He would cause the kings of the east to come against Babylon and destroy these oppressors of His people, and thus bring about their deliverance from the hands of the Babylonians. (See Isa. 41:2, 25; 46:11.) "The Lord hath raised up the spirit of the kings of the Medes: for His device is against Babylon, to destroy it, because it is the vengeance of the Lord, the vengeance of His temple." (Jer. 51:11.) "Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof." (V. 28.) "Many kings ... against thee, 0 daughter of Babylon." (Jer. 50:41, 42. See also Isa. 13:17; Dan. 8:20.) Because Babylon was overthrown by kings from the east the Revelator, in describing the overthrow of spiritual Babylon, speaks of the coming of the kings of the east. Rev. 16:12. "The kings of the east" can have reference only to the enemies of Babylon. To apply these kings of the east, in the description of the overthrow of Babylon, to Japan or China reveals a failure to grasp the setting of the prophecy.

In bringing down ancient Babylon Cyrus dried up the waters of the Euphrates. (See Isa. 44:27, 28; 45:1; Jer. 50:38; 51:32, 36.) Hence the mention of the drying up of the waters of the Babylonian Euphrates in the Revelator's description of the overthrow of modern Babylon. Rev. 16:12; 17:1, 15.

When Isaiah predicted the coming of the Babylonians, God hastened to comfort His people by reminding them of His almighty power. (Isa. 40.) Through the exercise of that power He would raise up Cyrus, the anointed, meaning the Messiah—the type of Christ—who would lead other kings from the east in the destruction of Israel's Babylonian oppressors. See Isa. 41:2, 25; 44:28; 45:1, 13.

It was at the commencement of this message of the coming deliverance from the hands of the Babylonians by Cyrus and the kings from the east, that the God of Israel said: "I, the Lord, the first, and with the last; I am He." (Isa. 41:4.) This comforting truth is repeated in Isa. 43:10; 44:6; 48:12. "Thus saith the Lord, the King of Israel, and His Redeemer, the Lord of hosts; I am the first and I am the last." (Isa. 44:6.) "Hearken unto Me, 0 Jacob and Israel, My called; I am He; I am the first, I also am the last." Isa. 48:12.

These are the verses Jesus quotes in the Revelation when referring to Himself as "the first and the last." In Isaiah, the Son of God speaks of Himself as "the first and the last" when encouraging His people with the promise that He would overthrow their Babylonian enemies and bring them deliverance. In the Book of Revelation He again refers to Himself as "the first and the last" to encourage His Church that He will overthrow the antitypical Babylon and bring about their eternal deliverance.

The Bible commences with: "In the beginning God," and ends with "The grace of our Lord Jesus Christ, be with you all. Amen.'" (Rev. 22:21.) Jesus, the Almighty Son of God, is the One Who created all things. Thus the first and the last verses of the Bible itself show that our Creator is our Redeemer. This, of course, is plainly taught in such passages as Isa. 41:14; 43:1, 3, 11, 15, etc. It is in this very message, found in these comforting verses of Isaiah, that the Creator-Redeemer refers to Himself as "the first and the last." (Isa. 41:4; 43:10; 48:2.) Thus the actual construction of the whole canon of Scripture agrees with the internal teaching. That is, the beginning and the ending, the first and the last verses o f the Bible teach the same as the verses in which Jesus, the Creator-Redeemer, claims to be the first and the last. To draw our attention to the fact that He is "the Author (or the Originator, or Beginner) and finisher of our faith." (Heb. 12:2); and "the first and the last," Jesus repeatedly emphasised the importance of the first and the last.

As Israel's God early in His message of comfort to national Israel termed Himself "the first and the last," so this same expression is given at the commencement of "the Revelation of Jesus Christ," which is a message of comfort to His Church. As in Isaiah, the Redeemer-King of Israel repeated His designation several times in outlining Babylon's doom, so in the Revelation, which gives an outline of the final doom of spiritual Babylon, He repeats several times that He is "the first and the last." In the Revelation we are informed of the superiority of Jesus Christ over His enemies, who are couched under the symbolic term "Babylon." He is first on the field of battle against the army of wickedness—He is the "Almond" among the trees—He "Hastens" to perform His Word to save His people and to destroy evil. He will be the last on the field of conflict, for He will destroy His enemies and deliver His people. This is the message of the Book of Revelation.

In Rev. 1 there is employed an Epanados, which serves to illustrate the law of repetition, whereby the last comes back to the first only on a higher note, or greater number of vibrations if we regard it in the terms of the octave. Of course, these things are always used to exalt Jesus—for it is "The Revelation of Jesus Christ." In Rev. 1 eight quotations from the Old Testament are used in exalting Jesus as the destroyer of His enemies and the Deliverer of His people. These eight texts are so employed that the first text is quoted from the same Old Testament book as the eighth, and keeping before us the principle of "the first and the last," we note that the second Old Testament quotation is from the same book as the second to last; the third from the same book as the third from last; and the central ones—the fourth from the first and fourth from the last—are from the same Old Testament book. The following sets forth this Epanados, employed in Rev. 1 to declare Christ's Lordship:

(1) Rev. 1:5. Isa. 55:4.

• (2) Rev. 1:7. Dan. 7:13.
  
  • (3) Rev. 1:7. Zech. 12:10.
    
    • (4) Rev. 1:8. Isa. 41:4; 44:6; 48:12.
      
    • (4) Rev. 1:11. Isa. 41:4; 44:6; 48:12.
      
  • (3) Rev. 1:12. Zech. 4:2.
    
• (2) Rev. 1:13-15. Dan. 7:9, 13, 22; 10:5, 6.

(1) Rev. 1:16. Isa. 49:2.

Our Lord, in setting forth the truth that He is "the first and the last," employed this Epanados as one of the means of arresting our attention so that we would study further such laws of Scriptural interpretation as the law of repetition, the law of types and antitypes, the law of the first and the last—all of which laws are on an ascending or an enlarged scale—which bring to view Christ's Lordship over His people in their deliverance, and His Lordship over His enemies by their destruction.

The first quotation in this Epanados, like the eighth—which is the last—is from the book of Isaiah. The first text from Isaiah (55:4) says that the Messiah would be "a Leader and a Commander to the people." The eighth—the last—quotation in this Epanados, in bringing us back to Isaiah (49:2), shows how the Lord proves Himself to be the "Leader and Commander to the people."

"Out of His mouth went a sharp two-edged sword." (Rev. 1:16.) The destruction of His enemies by the sword of His mouth, referred to in Isa. 49:2, which is the 8th text quoted in the Epanados of Rev. 1, is again repeated (according to the law of repetition, which is the law of explanation) in Rev. 19:15, 21: "Out of His mouth goeth a sharp sword, that with it He should smite the nations." Christ destroys His enemies at His second coming—that coming and that destruction will affect the whole world.

In the comforting message given in Isaiah concerning the overthrow of ancient Babylon, and the deliverance of His people, Jesus, the Almighty Son of God, repeatedly referred to Himself as "the first and the last." He encouraged Israel with the prophecy that Cyrus, the anointed, the messiah—the type of Jesus—would come with other kings from the east and overthrow their enemies, and would bring about their deliverance. By drying up the waters of the River Euphrates, Cyrus led his hosts into the heart of Babylon and brought about its complete destruction. According to the laws of Repetition, of the First and the Last, and of Type and Antitype, this is all to be repeated on a world-wide scale. Hence the allusion in Rev. 16:12-16 to the drying up of the waters of the Euphrates and the overthrow of spiritual Babylon (v. 19) by the kings of the east. At His second advent the "Leader and Commander" of the forces of righteousness will overthrow the forces of evil in the antitypical conflict of Megiddo. (See Rev. 16:16.) This final conflict is enlarged upon in Rev. 19:11-21. The "sharp sword" in Isaiah's prophecy (49:2) mentioned in the 8th quotation in the Epanados of Rev. 1, v. 16, is here seen in action (Rev. 19:15) in the antitypical "Armageddon," which results in the complete destruction of spiritual Babylon.

The first mention in the Scriptures has a definite relation to the last. The first is a promise of what may be expected in the last. The first is a prophecy of the last, though the last is on a larger scale. History repeats itself. (Eccles. 1:9; 3:15.) "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort o f the Scriptures might have hope." (Rom. 15:4.) As we read in the Old Testament of the way God overthrew the evil forces which sought to destroy His people in days gone by we can see how God will overthrow those now who seek to destroy His church. "Now all these things happened unto them for ensamples [types, margin]: and they are written for our admonition, upon whom the ends of the world are come." (I Cor. 10:11.) This is speaking specifically of the events which befell national Israel—one of which was the first battle fought at Megiddo. This event, like the others, comes under the clearly-stated category of a type to have its antitype in the experience of the church. When the inspired writer says: "Now all these things happened unto them for types," wisdom urges us to heed this Divinely-given statement.

To understand what is to transpire at the last battle of the antitypical Megiddo we must go back to the first-the typical-battle fought at Megiddo. In the typical setting God's enemies "mightily oppressed the children of Israel." (Judges 4:3.) God's anger is kindled when those led on by Satan persecute and harm His people. "He that toucheth you toucheth the apple of His eye." (Zech. 2:8.) "Whosoever shall gather together against thee shall fall for thy sake." (Isa. 54:15, 17.) "Inasmuch as ye have done it unto one of the least of these, My brethren, ye have done it unto Me." (Matt. 25:40, 45.) It is when their enemies attack Israel that God's anger is manifested. (Ezek. 38:18, 19.) Ancient Babylon was destroyed by the might of Israel's God because the Babylonians "oppressed" "the children of Israel and the children of Judah." (See Jer. 50:33, 34.) Spiritual Babylon's doom will be sealed when the machinery for persecution is once more set up ready for operation. It is the attempt to destroy the church that brings about Armageddon, just as the first battle fought at Megiddo came when God's people were "oppressed" by their enemies.

Israel's oppressors and enemies were led by the "spirits of devils." (See Deut. 18:9-14.) Hence the reference to this feature in Rev. 16:14. "The stars [the angels of God—see Isa. 14:13, etc.] in their courses fought against Sisera." Judges 5:19-21. In the antitypical—Megiddo conflict—"Armageddon"—the angels destroy those who seek to harm Christ's faithful people. (Joel 3:11; Rev. 19:11-21, etc. )

Of the results of the first Megiddo battle we read: "And there was not a man left." (Judg. 4:16.) In the last—the antitypical—battle of Megiddo all the enemies of Christ and His church will be destroyed. (Luke 17:27-30; 2 Thess. 1:7-9; 2 Thess. 2:8; Rev. 6:14-17; Rev. 16:12-21; Rev. 19:11-21, etc. )

When Jesus refers in Rev. 16:12-16 to the conflict at Megiddo He does so according to the laws of repetition, of type and antitype, of the first and the last, etc. The historical account of the first battle at Megiddo shows that it was a conflict between demon-led forces against the people of God. God intervened—sending the angels to execute His wrath upon Israel's, and, hence, His enemies. Thus Israel was delivered. The last conflict at Megiddo (Rev. 16:16) must be world-wide, according to the laws of interpretation so abundantly illustrated throughout the Apocalypse; and that battle must be between God and the evil forces led by "the spirits of devils" attempting to persecute the people of God. They meet their doom because God intervenes to deliver His people. (Dan. 12:1, etc.) Any other interpretation ignores not only the law of "the first and the last" but every other Biblical law of interpretation.