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At the opening of four seals, four horses appear. Their colour is white, black, red, and sallow, or green (chloros, piebald). They signify conquest, slaughter, dearth and death. The vision is taken from Zechariah 6:1-8. At the opening of the fifth seal the Seer beholds the martyrs that were slain and hears their prayers for the final triumph. At the opening of the sixth seal the predestined to glory are numbered and marked. The Seer beholds them divided into two classes. First, 144,000 Jews, 12,000 of every tribe. Then a numberless multitude chosen from all nations and tongues.



After the interval of about half an hour, the seventh seal is broken; seven angels issue forth, each one holding a trumpet. The sounding of the first four trumpets causes a partial destruction of the elements of nature. One-third of the earth is burned, as also one-third of the trees and all the grass. One-third of the sea becomes blood (cf. Exodus 7:17). One-third of the rivers is turned into water of wormwood. One-third of the sun, moon, and stars is obscured, causing one-third of the day to be dark (cf. Exodus 10:21). At the sounding of the fifth trumpet locusts ascend from the abyss. Their work is to torment men for five months, They are specially charged not to touch the grass. Their shape is that of horses (Joel 2:4) their teeth like those of lions (Joel 1:6), their hair like the hair of women. They have the tails of scorpions where with to chastise man. The command over them is held by the Angel of the Abyss, named Abaddon, the destroyer. At the sound of the sixth trumpet the four angels chained at the Euphrates are let loose. They lead forth an army of horsemen. By the fire which the horses spit out and by their tails which are like serpents, one-third of mankind is killed. After the sixth trumpet there are two digressions. (1) The angel standing on the land and the sea. He swears that at the sound of the seventh trumpet the mystery will be completed. He hands to the Seer a little book. When eaten by him it is found sweet to taste, but bitter when once devoured. Taken from Ezekiel 2:8 and 3:3. (2) The contamination of the court of the Temple by the heathens. It lasts three and a half years. Taken from Daniel 7:25; 9:27; 12:7-11. During that time two witnesses are sent to preach in Jerusalem. They are the two olive-trees foretold by Zechariah 4:3-11. At the end of their mission they are slain by the beast. They are raised to life after three and a half days (= years). The seventh trumpet is now sounded, the nations are judged and the kingdom of Christ is established.



The lamb, the woman, and her seed; and opposed to them, the dragon, the beast from the sea, and the beast from the land. The main idea is taken from Genesis 3:15. "I will put enmities between thee (the serpent) and the woman, and thy seed and her seed". The woman is arrayed in heavenly splendour; a crown of twelve stars on her head and the sun and the moon under her feet (cf. Genesis 37:9-10). She is in travail. Her first-born is destined to rule all the nation (Psalm 2:8, 9). She herself, and her other seed, are persecuted for three and a half years by the great dragon who tries to kill them. The great dragon is Satan (Genesis 3:1). He is cast out of heaven. With his tail he drags after him one-third of the stars. Taken from Daniel 8:10. The fallen stars are the fallen angels. The beast from the sea is in great part taken from Daniel's description of the four beasts. It arises from the sea (Daniel 7:3); has seven heads marked all over with blasphemies. It had also ten horns, like the fourth beast of Daniel (7:7); it resembled a leopard, the third beast of Daniel (7:6), it had feet like a bear, the second beast of Daniel (7:5); and teeth like a lion, the first beast of Daniel (7:4). The great dragon gives full power unto the beast, whereupon all the world worship it (viz. those whose names are not contained in the book of the lamb). The followers of the beast have its mark on their head and hand. The beast from the land has two horns like a ram. Its power lies in its art of deceiving by means of tokens and miracles. Throughout the remainder of the book it is called the false prophet. Its office is to assist the beast from the sea, and to induce men to adore its image. The first act of the drama concludes with a promise of victory over the beast by the lamb of God.



The seven vials. They are the seven plagues preceding the destruction of the great city, Babylon. They were for the greater part suggested by the Egyptian plagues. The first vial is poured out on the earth. Men and beasts are smitten with ulcers (Exodus 9:9-10). The second and third vial upon the seas and rivers. They become blood (Exodus 7:17-21). The fourth vial upon the sun. It burns men to death. The fifth vial upon the throne of the beast. It causes great darkness (Exodus 10:11-29). The sixth vial upon the Euphrates. Its waters are dried up and form a passage for the kings of the East (Exodus 14). The seventh upon the air. Storm and earthquake destroy Babylon.



The great harlot. She is seated upon the scarlet beast with the seven heads and ten horns. She is robed in scarlet and decked with gold. On her head is written: Mystery, Babylon the great. The kings of the earth commit fornication with her. But the day of her visitation has come. She is made a desolate place, the habitation of unclean animals (Leviticus 13:21-22). Her fall is lamented by the rulers and merchants of the earth.



The victory over the beast and the great dragon. A knight appears mounted on a white horse. His name is "The word of God". He defeats the beast and the false prophet. They are cast alive in the pool of fire. Their defeat is followed by the first resurrection and the reign of Christ for a thousand years. The martyrs rise to life and partake with Christ in glory and happiness. During these thousand years the great dragon is held in chains. At their completion he is once more set at large to torment the earth. He deceives the nations Gog and Magog. These two names are taken from Ezekiel 28 and 39, where however Gog is the king of Magog. At last he also is cast for all eternity in the pool of fire. Hereupon the general judgement and the resurrection take place.



It would be alike wearisome and useless to enumerate even the more prominent applications made of the Apocalypse. Racial hatred and religious rancour have at all times found in its vision much suitable and gratifying matter. Such persons as Mohammed, the Pope, Napoleon, etc., have in turn been identified with the beast and the harlot. To the "reformers" particularly the Apocalypse was an inexhaustible quarry where to dig for invectives that they might hurl then against the Roman hierarchy. The seven hills of Rome, the scarlet robes of the cardinals, and the unfortunate abuses of the papal court made the application easy and tempting. Owing to the patient and strenuous research of scholars, the interpretation of the Apocalypse has been transferred to a field free from the odium theologicum. But then the meaning of the Seer is determined by the rules of common exegesis. Apart from the resurrection, the millennium, and the plagues preceding the final consummation, they see in his visions references to the leading events of his time. Their method of interpretation may be called historic as compared with the theological and political application of former ages. The key to the mysteries of the book they find in 17:8-14. For thus says the Seer: "Let here the mind that hath understanding give heed".



The beast from the sea that had received plenitude of power from the dragon, or Satan, is the Roman Empire, or rather, Caesar, its supreme representative. The token of the beast with which its servants are marked is the image of the emperor on the coins of the realm. This seems to be the obvious meaning of the passage, that all business transactions, all buying and selling were impossible to them that had not the mark of the beast (Apocalypse 13:17). Against this interpretation it is objected that the Jews at the time of Christ had no scruple in handling money on which the image of Caesar was stamped (Matthew 22:15-22). But it should be borne in mind that the horror of the Jews for the imperial images was principally due to the policy of Caligula. He confiscated several of their synagogues, changing them into heathen temples by placing his statue in them. He even sought to erect an image of himself in the Temple of Jerusalem (Josephus, Ant., XVIII, viii, 2).



The seven heads of the beast are seven emperors. Five of them the Seer says are fallen. They are Augustus Tiberius, Caligula, Claudius, and Nero. The year of Nero's death is A.D. 68. The Seer goes on to say "One is", namely Vespasian, A.D. 70-79. He is the sixth emperor. The seventh, we are told by the Seer, "is not yet come. But when he comes his reign will be short". Titus is meant, who reigned but two years (79-81). The eighth emperor is Domitian (81-96). Of him the Seer has something very peculiar to say. He is identified with the beast. He is described as the one that "was and is not and shall come up out of the bottomless pit" (17:8). In verse 11 it is added: "And the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction".



All this sounds like oracular language. But the clue to its solution is furnished by a popular belief largely spread at the time. The death of Nero had been witnessed by few. Chiefly in the East a notion had taken hold of the mind of the people that Nero was still alive. Gentiles, Jews, and Christians were under the illusion that he was hiding himself, and as was commonly thought, he had gone over to the Parthians, the most troublesome foes of the empire. From there they expected him to return at the head of a mighty army to avenge himself on his enemies. The existence of this fanciful belief is a well-attested historic fact. Tacitus speaks of it: "Achaia atque Asia falso exterrit velut Nero adventaret, vario super ejus exitu rumore eoque pluribus vivere eum fingentibus credentibusque" (Hist., II, 8). So also Dio Chrysostomus: kai nyn (about A.D. 100) eti pantes epithymousi zen oi de pleistoi kai oiontai (Orat., 21, 10; cf. Suetonius, "Vit. Caes."; s.v. NERO and the SIBYLINE ORACLES). Thus the contemporaries of the Seer believed Nero to be alive and expected his return. The Seer either shared their belief or utilized it for his own purpose.



Nero had made a name for himself by his cruelty and licentiousness. The Christians in particular had reason to dread him. Under him the first persecution took place. The second occurred under Domitian. But unlike the previous one, it was not confined to Italy, but spread throughout the provinces. Many Christians were put to death, many were banished (Eusebius, Church History III.17-19). In this way the Seer was led to regard Domitian as a second Nero, "Nero redivivus". Hence he described him as "the one that was, that is not, and that is to return". Hence also he counts him as the eighth and at the same time makes him one of the preceding seven, viz. the fifth, Nero. The identification of the two emperors suggested itself all the more readily since even pagan authors called Domitian a second Nero (calvus Nero, Juvenal. IV, 38). The popular belief concerning Nero's death and return seems to be referred to also in the passage (13:3): "And I saw one of its heads as it were slain to death: and its death's wound was healed".



The ten horns are commonly explained as the vassal rulers under the supremacy of Rome. They are described as kings (basileis), here to be taken in a wider sense, that they are not real kings, but received power to rule with the beast. Their power, moreover, is but for one hour, signifying its short duration and instability (17:17). The Seer has marked the beast with the number 666. His purpose was that by this number people may know it. He that has understanding, let him count the number of the beast. For it is the number of a man: and his number is six hundred and sixty-six. A human number, i.e. intelligible by the common rules of investigation. We have here an instance of Jewish gematria. Its object is to conceal a name by substituting for it a cipher of equal numerical value to the letters composing it. For a long time interpreters tried to decipher the number 666 by means of the Greek alphabet, e.g. Irenæus, Against Heresies V.33. Their efforts have yielded no satisfactory result. Better success has been obtained by using the Hebrew alphabet. Many scholars have come to the conclusion that Nero is meant. For when the name "Nero Caesar" is spelled with Hebrew letters, it yields the cipher 666.



The second beast, that from the land, the pseudoprophet whose office was to assist the beast from the sea, probably signifies the work of seduction carried on by apostate Christians. They endeavoured to make their fellow Christians adopt the heathen practices and submit themselves to the cultus of the Caesar. They are not unlikely the Nicolaitans of the seven Epistles. For they are there compared to Balaam and Jezabel seducing the Israelites to idolatry and fornication. The woman in travail is a personification of the synagogue or the church. Her first-born is Christ, her other seed is the community of the faithful.



In this interpretation, of which we have given a summary, there are two difficulties:



•In the enumeration of the emperors three are passed over, viz. Galba, Otho, and Vitellius. But this omission may be explained by the shortness of their reigns. Each one of the three reigned but a few months.

•Tradition assigns the Apocalypse to the reign of Domitian. But according to the computation given above, the Seer himself assigns his work to the reign of Vespasian. For if this computation be correct, Vespasian is the emperor whom he designates as "the one that is". To this objection, however, it may be answered that it was the custom of apocalyptic writers, e.g., of Daniel, Enoch, and the Sibylline books, to cast their visions into the form of prophecies and give them the appearance of being the work of an earlier date. No literary fraud was thereby intended. It was merely a peculiar style of writing adopted as suiting their subject. The Seer of the Apocalypse follows this practice. Though actually banished to Patmos in the reign of Domitian, after the destruction of Jerusalem, he wrote as if he had been there and seen his visions in the reign of Vespasian when the temple perhaps yet existed. Cf. 2:1-2.

We cannot conclude without mentioning the theory advanced by the German scholar Vischer. He holds the Apocalypse to have been originally a purely Jewish composition, and to have been changed into a Christian work by the insertion of those sections that deal with Christian subjects. From a doctrinal point of view, we think, it cannot be objected to. There are other instances where inspired writers have availed themselves of non-canonical literature. Intrinsically considered it is not improbable. The Apocalypse abounds in passages which bear no specific Christian character but, on the contrary, show a decidedly Jewish complexion. Yet on the whole the theory is but a conjecture. (See also APOCRYPHA)



From the following link:

http://www.newadvent.org/cathen/01594b.htm