The Apocalypse by E.W. Bullinger

The Apocalypse is connected very closely with the Old Testament, and not as we have seen with the New; with Genesis, and not with the Church Epistles. Indeed, the connection between Genesis and Revelation is so marked that many have noticed it.

It will be only necessary for us therefore to exhibit the likenesses and contrasts in parallel columns. No comment will be necessary. In Genesis we have the book of the Beginning; in revelation the book of the End (not the whole period which we call A.D., but the end of it).

The Apocalypse completes all that Genesis begins, and introduces the New Creation, lest we should think there is nothing beyond. In Genesis we have therefore the primal creation and the history of the curse which came upon it: Revelation tells how that curse will be removed, and the New Creation brought in.

In Genesis we have Satan's first revolt, and in Revelation his final revolt. The parallel between the two books may be thus set forth: -

Genesis	Revelation
The Earth created (1:1)	Earth passed away (21:1).
Sun, moon and stars for Earth's government (1:14-16).	Sun, moon and stars connected with Earth's judgment (6:12; 8:12; 16:8).
Sun to govern the day (1:16).	No need of the sun (30:23).
Darkness called night (1:5).	"No night there" (22:5).
Waters called seas (1:10).	"No more sea" (21:1).
A river for Earth's blessing (2:10-14).	A river for the New Earth (22:1,2).
Man in God's image (1:26).	Man headed by one in Satan's image (13.)
Entrance of sin (3.).	Development and end of sin.
Curse pronounced (3:14,17).	"No more curse" (22:3).
Death entered (3:19).	"No more death" (21:4).
Cherubim first mentioned in connection with man (3:24).	Cherubim final mention in connection with man.
Man driven out from Eden (3:24).	Man restored (22.).
Tree of life guarded (3:24).	"Right to the Tree of Life" (22:14).
Sorrow and suffering enter (3:17).	No more sorrow (22:4).
Man's religion, art, and science, resorted to for enjoyment apart from God (4.).	Man's religion, luxury, art, and science, in their full glory judged and destroyed by God (18.).
Nimrod, a great rebel and King, and hidden anti-God, the founder of Babylon (10:8-10).	The Beast, the great Rebel, a King, and manifested anti-God, the reviver of Babylon (13., 18.).
A flood from God to destroy an evil generation (6-9.).	A flood from Satan to destroy an elect generation (12.).
The bow the token of God's covenant with the Earth (9:13).	The bow, betokening God's remembrance of His covenant with the Earth (4:3; 10:1).
Sodom and Egypt, the place of corruption and temptation (13., 19.).	Sodom and Egypt again (spiritually representing Jerusalem) (11:8).
A confederacy against Abraham's people overthrown (14.).	A confederacy against Abraham's seed overthrown (12.).
Marriage of first Adam (2:18-23).	Marriage of last Adam (19.).
A bride sought for Abraham's son (Isaac) and found (24.).	A Bride made ready and brought to Abraham's Son (19:9). See Matt. 1: 1.
Two angels acting for God on behalf of His People (19.).	Two witnesses acting for God on behalf of His people (11.).
A promised seed to possess the gate of his enemies (29:8).	The promised seed coming into possession.
Man's dominion ceased and Satan's begun (3:24).	Satan's dominion ended and man's restored (22.).
Sun, moon and stars associated with Israel (37.).	Sun, moon and stars associated again with Israel (12.).

It is surely impossible for us to read these solemn parallels and contrast without coming to the conclusion that there must be the closest possible connection between the two books.

Can perversity go further than this? Is it any wonder that the book is misunderstood by so many, and neglected by most? For what can be made of it when such elements of confusion are introduced?

When God has placed the key to the book at the very threshold, in the first chapter, man deliberately ignores it, and makes another, which he presents to those who would fain enter; but, when it is tried, it is found that none of the wards fit the lock, and the door either has to be forced, or all hope of entrance abandoned!

And yet, when we look at the general scope of the book which will be given later on, how wonderous it is! How Divinely perfect! And, at the same time, how simple and easy! So simple that a child can become interested in it, and the humblest saint understand it.