IN THE LAST TRUMP
Seals
It is certain that
the book of Revelation is not in chronological order, except in a very general sense;
the church age, the Millennium, and the age following the Millennium. The great
tribulation is not a separate age. It begins near the very end of the church age and
extends over into the Millennium, being almost evenly divided between the two. Most of
the book of Revelation is devoted to this period of great tribulation (chapters 4
through 19). Chapters 4 and 5 give a setting for the opening of the seals. Chapters 6
through 13 give generally the things related to the reign of the Antichrist. Chapters
14 through 19 give generally the things related to the wrath of God. Because of the
many different things involved in these periods of time, we find that we are repeatedly
carried through the same period of time.
In order to properly interpret chapters
4 through 19 of the Revelation, we must understand the relationship that the seals,
trumpets, and the vials have to each other. It is amazing how much confusion can enter
into the study of God's word when we do not properly understand the time elements
involved. Such is true in studying any part of the Word, and the book of Revelation is
no exception to the rule. A correct division of the time elements involved in the
seals, trumpets, and vials is needed, not only to correctly divide the Word in the book
of Revelation, but also, in order to rightly understand the time elements relative to
the coming of the Lord in any part of the inspired Word.
A THRONE IS SET IN HEAVEN
In chapters 4 and 5
of the Revelation we are given the preparation for the opening of the seals, therefore,
it is needful to devote some space to these two chapters. We are here given a heavenly
scene, a view of the throne of God in heaven, which is certainly of very great
interest. Chapter 4 is devoted more particularly to the setting of the throne and its
surroundings, while chapter 5 deals more particularly with certain very important
proceedings at and around the throne. Chapters 2 and 3, which lead us up to this
heavenly scene in chapters 4 and 5, give us certain information concerning the churches
of the Lord throughout the church age, ending with the church at Laodicea which was in
a very poor spiritual condition. The seven letters were written to seven churches that
existed at the time the letters were written by John. These letters describe the
conditions of those churches at that time, yet it is evident that they also set forth
seven distinct, successive stages in the church age, the last one of these being the
Laodicean. The lukewarm condition of this church is an excellent description of the
Lord's churches today. This application also harmonizes well the scriptures (Matt.
13:33; 24:12; 25:5; II Thess. 2:3; etc.). Nevertheless, we can be assured that the Lord
will not find His churches as a whole in such a condition when He comes. The churches
will enter and go through the reign of the Antichrist at which time many will be
awakened out of slumber by the bitterness of that period. The churches are not destined
to receive the wrath of God (I Thess. 5:9), and will be raptured from among the nations
before God begins to "destroy them which destroy the
earth" (Rev. 7:9-17; 11:18).
Quite often it is said that Rev. 4:1-2
sets forth the rapture of the saints. This conclusion is drawn from two statements
found in these verses. First, the conclusion is drawn from the
words, "I will shew thee things which must be
hereafter." It is said that the "things which must be
hereafter" are after church things. It is true that the revelations which
John received after chapter 3 will (with a few exceptions) take place after the
church-things that are given in chapters 2 and 3, yet we must understand that we are
not given the final climax of church-things in chapters 2 and 3. In those two chapters
we are merely brought up to the time just before the tribulation shall begin. The
churches will certainly enter into the "things which must be
hereafter."
The second
reason for putting the rapture here is because of the words, "Come up hither." This is certainly great folly because it was
John who was told to "Come up hither." Not only is it
true that John was the one to whom the voice spoke, but he was the only one who went
up. There is nothing said about the churches going up at this time. There is not even
one thing said about a single other individual than John going up at this time.
These two conclusions are a result
primarily of the teaching that there will be a pre-tribulation coming of Christ. These
conclusions would be true and this 4th chapter would be an appropriate time for such a
rapture if it were true that there would be such a coming of the Lord, although
abundant proof has been given already that there will be no such coming of the Lord.
There is actually no proof whatever of a pre-tribulation coming of Christ; nor of a
pre-tribulation rapture, in these two chapters, or in any other part of the Word.
We must understand that John was to
receive a revelation of the hereafter things. Chapters 4 and 5 do not deal with the
"things which must be hereafter." John did not begin
to see those things until chapter 6. What John saw in these two chapters is not
prophetic. They give us, the same as chapter 1, what John saw in preparation for a
revelation. This heavenly scene with the taking of the book of seven seals took place
some 1900 years ago, and is not a future event. Whether or not this was a vision which
John saw will not necessitate a difference in the actuality of the matter. Many times
in the scriptures we read of someone being given a vision of things which were
happening at the time the vision was given. A vision may reveal past proceedings,
present proceedings, or future proceedings, or a mixture of all. In the Revelation we
have, to some extent, a mixture of all, as we see in chapter 12 where the vision
includes the time of Christ's birth. Also, the strong angel in chapter 10 will not
repeat the things we read in that chapter at a future time. If so, then John's
taking the little book out of his hand and eating it is still future. The purpose of
John's seeing that angel and hearing what he said was in preparation for the
revelation of developments under the seventh trumpet and also the activities of the two
witnesses.
It is my judgement that John saw Christ
actually take the book and break the seals upon it in order to reveal to John the
"things which must be hereafter." Christ will not be
in the process of breaking the seals when these events actually begin to take place.
Some of the reasons for this conviction will be given now. Others will be seen in the
further comments if the reader will follow closely.
(1). It appears clear that John was
actually taken up into heaven, whether in the body or out of the body, we cannot tell,
nor does that appear important. Paul was actually taken up into the third heaven where
he saw things unutterable, yet he himself did not know whether he was in the body or
out of the body at such a time (II Cor. 12:1-4). Two statements in Rev. 4:1 clearly
indicate that John was taken up into heaven. First,
"A door was opened in heaven." Second, John was told by a voice from out of the opened door, "Come up hither." This command to John to enter into heaven
through the opened door would be most unnecessary if John was to receive the vision of
the hereafter things from earth.
(2). There is no indication which
demands that John saw merely a vision of a throne set in heaven, but on the other hand,
there is every indication that he actually saw such a throne set in heaven at that
time. John viewed real proceedings in the presence of the throne of God especially
ordered for this occasion. Christ, already having been slain for the sins of men, and
having been received back into the Father's presence with the glory which He had
with the Father before the world began, was at this time worthy to take the book, break
the seven seals upon it, and read for His own pleasure the contents written there,
while the angel revealed certain portions to John.
(3). The language of chapter 5, verses
3 through 5 particularly, appears to necessitate the breaking of the seals at the time
John received the Revelation. The language forbids anyone knowing the contents of the
book until the seals were broken. At first there was no one found worthy "to open the book, neither to look thereon." Then John says,
"And I wept much, because no man was found worthy to open and to
read the book, neither to look thereon." But great joy filled heaven when
one was found worthy "to open the book and to loose the seven
seals thereof." All this insists that one of the primary purposes of the
breaking of the seals was that the book could be opened and its contents revealed. It was important that someone be found worthy to look into and read the things which were written in the book. According to
ordinary legal procedures, the revelations of the contents of a contract, will, etc.,
would not precede the breaking of the seals or the opening and reading of such a
document. There is every reason to believe that such procedures were followed here. It
appears to be most illogical to say that the contents of this book have been revealed
to John before the breaking of the seals when such emphasis was put upon the breaking
of the seals in order that one might look upon and read those contents.
(4). We should mark carefully that the
setting of the throne in heaven is the same when the seals are broken as it was in
chapters 4 and 5. These chapter divisions are very confusing sometimes. The Lamb took
the book out of the hand of the one sitting on the throne in chapter 5. In chapter 6,
with the setting of the throne still the same, He began to break the seals upon the
book. The Lamb was in the presence of the throne when He broke all seven seals. As He
broke the seals various revelations were given to John by the angel (Rev. 1:1). There
was no changing of the scene in heaven throughout the breaking of all seven seals. When
the Lamb broke the seventh seal, He was still in the presence of the throne as in
chapter 5. John was still observing the matter when the seventh seal was broken just as
he was under the first ones. Now let me point out a very important matter in relation
to this. Abundant proof has been given that the second coming of Christ will be at the
time the events revealed under the sixth seal begin to take place. In my judgment this
makes it impossible for the breaking of the seals to be a future procedure. Christ did
not change His location when He broke the sixth seal, yet the breaking of that seal
revealed the events that will take place when He will return to the earth in glory.
Christ was still in heaven when He broke the seventh seal just as when He broke the
other seals. Christ broke the sixth seal at the time John received the Revelation, yet
the breaking of the sixth seal was to reveal to John some of the things that will take
place when Christ shall come in great glory.
Some may say that the setting of the
throne which we see in chapters 4 and 5 is one of judgment and therefore must be future
because the present throne in heaven is one of grace, and not one of judgment. Such
reasoning does not harmonize the scriptures for it says that God cannot exercise grace
and judgment at the same time, yet we see many examples in the scriptures where both
have been exercised at the same time. It was grace which God manifested toward Noah
while he was judging the rest of the world. The same is true with Lot and Sodom, and
many other instances. Such reasoning would cause God to change thrones every time He
judges or shows mercy. It would also say that God is unable to manifest any judgment
during this age until the time of the tribulation. This is ridiculous.
The setting which we see in chapter 4
and 5 is one particularly of court proceedings. The One who sat on the throne held a
book sealed with seven seals which was exceedingly important, one so significant that
John was caused to weep bitterly when at first no one was found worthy to open the
seals upon the book. But when at last One was found who was worthy, every creature
within John's view immediately responded with great rejoicing and fullest praises
toward the One sitting on the throne and the worthy Lamb who was slain. We see no
execution of judgment from heaven in these two chapters, nor in the sixth chapter until
the sixth seal is opened. The first five seals deal with things concerning, and as a
result of, evil forces on the earth. Not until the sixth seal was the revelation of
heaven's judgment given to John.
I might add that whether the seals have
already been opened, or whether they are yet to be opened, is not necessarily of great
importance; and if the reader is of a mind to object he may freely label such as my
opinion. The thing that is of great importance is the true significance of the book of
seven seals. When this significance is truly seen a great amount of light will be
thrown upon the proper interpretation of the revelations given by the opening of the
seals.
THE BOOK OF SEVEN SEALS
I am sure that this
book of seven seals is of great interest to every student of the Word of God. There
cannot be the least doubt that it is one of exceedingly great importance. It is in this
book that the revelation of the "things which must be
hereafter" are contained, and we will find that there is more than a
revelation connected with it. The first works of God are creative, after which he works
strictly according to legal procedures. The activities of chapter 5 are conspicuously
court proceedings.
As chapter 5 opens, attention is
immediately centered upon the book that is in the right hand of the One sitting on the
throne. The whole purpose of these two chapters (4 and 5) is to focus light upon this
book. In this book lies the revelation of the things that are to be hereafter. Every
student of the Word will do well to meditate long upon this matter. A great search is
made for a worthy person to open the book, and when at first one is not found, John is
caused to weep bitterly. It does not appear that John was ignorant of the significance
of the book, for had he been, he might not have been moved to such weeping. As we shall
see in a moment, the Jews were acquainted with similar proceedings as are recorded in
this chapter.
There are at least four observations
that we can make which will help us to discern the great significance of this book:
first, by what the elder said to John in Rev. 5:5; second, by what John saw when he beheld the worthy One in Rev. 5:6;
third, by examining what the four beasts, the twenty elders,
the countless host of angels, and every creature in heaven, on earth and under the
earth, had to say about the worthy One who was found to open the book (Rev. 5:8-14);
fourth, by examining the results of the opening of the seals.
The answer that we come to after the examination of all four of these can be seen from
the one word, "REDEMPTION."
The elder spoke of Christ as the
overcomer -- "hath prevailed to open the book,"
(5:5). He refers to Christ as "the Lion of the tribe of
Juda," and as "the Root of David." By
running reference on the two phrases, we find that they are both directly connected
with the kingdom of the Lord (Gen. 49:9-10; Isa. 11; etc). Though the glorious throne
of David was cut short, yet it will be restored to its former glory, but more than
this, to a glory unspeakably greater.
When John observed the worthy One, he
saw "a Lamb as it had been slain." Thus, we are given
the manner by which the Lion became the overcomer. The Lion became a Lamb and prevailed
in death. The wisdom of the world says that the Lion must prevail by the strength of
his teeth and claws, but the wisdom of God is that the true strength of the Lion is
seen in His death as the Lamb. The price of the slain Lamb is that which renders the
King worthy of the heirship of the kingdom.
The beasts and the elders joyfully
rendered praises to the worthy One because by His blood He has redeemed men out of
every "kindred, and tongue, and people, and nation," and has made them worthy
to reign with Him on the earth. Here we have the special objects of redemption. Here
was the primary cause for John's bitter weeping. The contents of the book of seven
seals are centered around these whom the Lamb by His blood has redeemed. The angels
spoke of the worthy One as being so because he was "the Lamb that
was slain." All creation responded with the same praises to the worthy One
as the "Lamb." This much repeated reference to Christ
as the Lamb in connection with the book demands that the book is one dealing with
redemption.
It is very great folly
to say that the resurrection and rapture will take place before the things revealed by
the breaking of the seals take place. We cannot possibly deny that this book
deals with redemption. The thundering praises of this whole chapter, including not only
those of all the heavenly hosts, but also those of every creature on the earth and
under the earth, are directed toward the Lamb that was slain and now redeems by His
blood. The only objects of redemption mentioned in chapter 5 are the
saints, and they are mentioned directly in connection with the book of seven
seals. This does not mean that the saints are the only objects of redemption,
but it does demand that the saints are the special objects of redemption entertained in
the contents of this book. If there were not found a worthy One to break the seals,
there would be no redemption of the saints. Of course, the wisdom and purpose of God
existed before the foundations of the earth were laid. Thus, we must conclude that the
complete redemption of the saints (resurrection and rapture) cannot come before the
events take place which were revealed by the breaking of the seals. The opening of the
seals revealed not only the redemption of the earth, but also of those whom Christ has
redeemed to possess the earth with Him. The sixth seal gives us the time of the
complete redemption of the saints (Rev. 7:9-17). The opening of the seals reveal not
only what we read in chapter 6, but also what we read throughout all the rest of the
book of Revelation.
Some have called this book with seven
seals a "Book of judgment." By no means can we doubt the fact. There could be
no redemption without the execution of the terms which bind the matter, which terms may
demand judgment of some nature. Especially is this true when the redeemed possession is
held by an enemy who under no circumstances is willing to abide by the righteous laws
governing the whole matter. The Devil, through wicked lies and deceitful conduct,
usurped the authority over the earth which God gave to man, yet God will not resort to
illegal procedures in order to regain possession of man and the possessions He gave to
man. Thus, there must be judgment executed upon Satan and all who destroy the creation
and redeemed possession of the One who sits on the throne and the Lamb. It might be
more correct to refer to this book as the TITLE DEED to man and all the possessions God
originally gave to man. Yet, it is needful to qualify the matter by pointing out that
in order for Christ to receive this Title Deed it was necessary for Him to face two
issues: First, there was the price of redemption to be met;
Second, judgment must be executed upon the usurpers and
destroyers of the possessions involved in the Title Deed.
REDEMPTION
Since this book of
seven seals is of such immeasurable significance, and since it is a book upon which the
element of redemption is so emphasized, I would like to make a few observations
relative to the laws concerning such things.
There are numerous references in the
Old Testament concerning the redemption of people, lands, names and various other
things. Some of the regulations governing such things were written in the law of Moses
which was typical of this very matter in many ways. The following comments upon this
particular matter may appear comparatively lengthy, but I believe they are needful,
both for the seals and for the trumpets. Many expositors of the Revelation have failed
to see the great emphasis put upon redemption in relation to this book of seven seals.
This element is significant throughout the Revelation and we will see it again and
again. Though it is not pointedly conspicuous in relation to the time elements, yet it
does prepare the groundwork for a better understanding of them.
The strict meaning of the word
"redeem" is "to buy back, to purchase again, to regain something that
was lost by meeting the ransom price, to deliver from bondage or slavery by meeting the
ransom price." This meaning will be seen by studying the passages to which
reference will be made.
God gave the land of Palestine to the
nation of Israel, and it was divided among the twelve tribes of that nation. The land
allotted to each tribe was divided into smaller divisions according to the families of
the head of that tribe (Lev. 26). After this there were still smaller divisions, etc.
The primary purpose of redemption in relation to the land was to keep the land equally
divided as it was in the beginning. This prohibited an over-possession of the land by
any one tribe, or even by strangers.
There were generally three objects of
redemption under the Law: (1). Redemption of the property or possessions of the near
kinsman (Lev. 25:24-34). (2). Redemption of a near kinsman who had sold himself into
slavery because of poverty (Lev. 25:47-55). (3). Redemption of the name of a near
kinsman who had died without a son to carry his name (Deut. 25:5-10).
There were at least three
qualifications to be met in order to become a redeemer. (1). The man must be A near
kinsman (see scriptures above). (2). He must be willing to redeem (Ruth 4). (3). He
must be able to pay the ransom price. Of course, there could be no redemption unless
the ransom price be met satisfactorily. The redeemer being a near kinsman was necessary
in order to keep the object of redemption in the hands of the proper persons.
Now, how does all this affect us, and
what is its connection with Christ? To begin with, man, the earth, the fullness of the
earth, the heavenly bodies, etc., all belong to God by right of creation. What God
created of Himself by His own will and power belongs to Him; and it is His to do with
as He desires. It was the pleasure of God to entrust the earth into the keeping of man
who was the prize of His creatures for man was created in the likeness of God.
Authority was given to man to govern and care for the earth, with even the heavenly
bodies placed at his service. Man was to exercise authority over the earth under the
direction of God, and in fellowship with God. Thus, the purpose of God was to govern
the earth through the obedient activities of man.
Nevertheless, we find in Genesis
chapters 1 through 3 that man soon acted in willful disobedience to God. This
disobedience to God was a direct obedience to Satan, the arch-enemy of God. This meant
that man relinquished his authority over the earth to Satan. This aids us to understand
why Satan is called "the prince of the power of the
air" (Eph. 2:2); "the god of this world"
(I Cor. 4:4), etc. Man and everything under his trust passed into the wicked grasp of
the enemy of God. This did not foil the purpose of God for He knew in the beginning
that such would happen and had already made provisions by which He could even more
greatly manifest His infinitely superior wisdom and power over His enemy, and gather to
Himself far greater glory than ever before.
There are many ways by which we can
learn of these provisions which have been made, but possibly it is most beautifully
illustrated by the kinsman redeemer. As I have already mentioned, God always works
strictly according to righteous, legal procedures. Thus, it was necessary to provide
for man a kinsman redeemer who would accomplish the work of redemption. In order to
more correctly understand the many proceedings connected to this work of redemption, we
must discern the ransom price, which, of necessity, must be met.
Just what was the price that righteous
law demanded in order to recover the forfeited possessions? In pursuing the answer to
the question we must discern the judgment placed upon man because of the disobedience,
and the extent of the loss which resulted from the disobedience. The judgment upon man
was death, that is, separation from God; a complete break of fellowship, or communion,
with God and all that is righteous and pure. The extent of the loss is seen in the
hopeless enslavement of man to Satan and sin. Judgment fell not only upon man, but also
upon all that was placed under his authority, even the heavenly bodies which were
subjected as servants for the benefit of man. Decay immediately began to work in all
the realm of material creation. Man became fully subjected to the mastership of sin.
Evil passions of all sorts multiplied within his heart. This evil nature was inherent,
and therefore all the descendants of man are children of confusion and wrath by nature
(Eph. 2:1-3).
What was the duration of the judgment
upon man because of his disobedience? It was not limited in duration. It was hopelessly
eternal unless a redeemer was provided. Man of His own volition sold himself and all
his possessions to Satan and sin. There was only one way for man with his possessions
to be set free from his hopeless enslavement; that way was by means of the redemption
of which we are now thinking. Man, having aligned himself with God's enemies, must
receive of the fierceness of God's wrath, the fulness of which man could never
receive even into the ages of the ages. This fierceness of God's wrath is the price
that man's Redeemer had to pay. This is the price that man's Redeemer has
paid.
Permit me to add this thought! These
facts erase utterly the faintest hopes of men that they might serve themselves as their
own redeemers. Men are already under God's judgment and wrath (John 3:18, 36), and
cannot possibly erase the reality of the dreadful fact. The fact that men inherit their
bondage to sin (Psalm 51:5; 58:3; Eph. 2:3; Rom. 5:12; etc.) leaves them, in the
fullest degree, helpless to accomplish their own freedom. Man cannot redeem himself
even from physical death, to say nothing of that judgment which is appointed to follow
death.
It is here that we see the absolute
necessity of the virgin birth of Jesus (Matt. 1:18-25). Had He been the seed of man He
would also have inherited our evil nature, and would have been necessarily subjected to
its bondage and judgment. It was necessary that our Redeemer be a man, for our Redeemer
must be our kinsman, therefore, of necessity, He was born of a virgin.
We cannot for a moment doubt the
willingness of Christ to become our Redeemer, and though the
price was exceedingly great and its taste most bitter, yet the scriptures say,
"who for the joy that was set before him endured the
cross" (Heb. 12:2). The Spirit had it recorded for our encouragement that
He said, "not my will but thine be done" (Luke
21:42).
Concerning His ability to redeem, it is recorded that He said, "Therefore doth my Father love me, because I lay down my life, that I might
take it again. No man taketh it from me, but I lay it down of myself. I have power to
lay it down, and I have power to take it again. This commandment have I received of my
Father" (John 10:17-18). The Spirit further adds to the blessed testimony:
"Wherefore he is able also to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession for them"
(Heb. 7:25).
Our redemption was made possible only
through the slaying of the Lamb of God. "Forasmuch as ye know
that ye were not redeemed with corruptible things, as silver and gold, from your vain
conversation received by tradition from your fathers; But with the precious blood of
Christ, as of a Lamb without blemish and without spot" (I Pet. 1:18-19).
John was caused to weep bitterly when at first no one "was found
worthy to open and to read the book, neither to look thereon." Yet, when
the worthy One was found, and when He took the book, what thunderous praises and joyful
singing filled the presence of the countless hosts of heaven! And best of all among the
joys that were "set before Him" was the kingdom of
priests, the redemption of which was revealed as a result of the opening of the seals
upon the precious book.
The reader will profit greatly by also
studying Ruth chapter 4 and Jeremiah chapter 32 in connection with the procedures of
redeeming persons, names, lands, etc. From such scriptures we learn that the contract,
or agreement, binding the redemption, as well as the payment of the ransom price, was
made in the presence of witnesses, which would necessitate the presence of witnesses
when the seals upon the document were broken. The four beasts, the twenty-four elders,
and the hosts of angels are the heavenly witnesses who have borne witness, and will yet
bear witness to the righteousness of this whole work of redemption.
It will be well to observe that there
was evidently no set procedure that was strictly followed as to the time elements
involved in the examples of redemption which are found in the Old Testament. For
example, in the book of Ruth we find that the whole matter was taken care of very
quickly, therefore there was no need of a sealed document which would be opened at a
later date when the redeemer took possession. This was no doubt the usual procedure.
Yet, we find in Jeremiah 32 that the procedure was some what different in relation to
time developments. Jeremiah was in prison at the time the redemption price was paid.
The transaction was recorded, the documents sealed and put in an earthen vessel, and
the time of possessing the redeemed property was to come after a number of years at
which time the seals on the document would be broken and the transaction of the
redemption would be revealed and its pronouncements executed.
Concerning the book of Revelation
Chapter 5, it is my judgment that the transaction (the making of the book of seven
seals) took place in the very beginning when God purposed to create man, for He knew
then of the disobedience and fall of man. God knew all things from the beginning. He
never begins a matter without knowing the end of the same. Common sense demands that
the provisions for man's redemption, with all the agreements, were made and
evidently recorded before God ever took the first step toward
man's creation.
In the case of Jeremiah, the price was
paid in the presence of witnesses, the transaction recorded, the document sealed and
put in an earthen vessel until a later date. After this the land was possessed by a
strange people, yet God revealed to Jeremiah that Israel would again possess the land
at which time the descendants of Jeremiah would receive the possession upon the
breaking of the sealed document.
With Christ the procedures were very
similar. The transactions were made and recorded in the presence of witnesses, and the
document was sealed and kept by the One who sits on the throne. Hence, with
understanding we read that Christ was as a "Lamb slain from the
foundation of the world" (Rev. 13:8). From the time of the fall of Adam,
God has repeatedly revealed to men that He had already provided a Redeemer. In ancient
times Job said, "I know that my Redeemer liveth" (Job
19:25). Of course, Christ did not actually pay the redemption price until after He had
become man's kinsman by the virgin birth, and had accomplished the will of the
Father on earth. It was then that He gave Himself as a ransom for all. After He had
accomplished these things (death, burial, and resurrection) He ascended back to heaven
where He took the book in the presence of the witnesses, opened its seals, and had the
angel to reveal to John the needful portions. Now He awaits the time when the Father
will send Him to possess that which He has purchased.
The statement concerning the witnesses
brings up one other element which I wish to comment upon briefly before proceeding into
Revelation chapter 6. There has been a lot said as to who the twenty four elders are,
and I will quickly confess that I am at a loss concerning them? I have been of the
impression until recently that they were men (human kind), but I am not of that
impression now. I will give two of the reasons why I think not: First, these elders are sitting on "seats" (thrones) in
heaven around about the throne of God. The word
"throne" and the word "seats" are the same in the Greek text,
except one is singular and the other plural. Chapter 5, verse 10, says that the saints
will reign on the earth, not in heaven. From Paul's language in I Cor. 4 and 6 it
is certain that the saints are not reigning on the earth during this age. It is most
illogical to say that the disembodied spirits of the saints are reigning at the present
time in heaven. The saints will not begin to reign until they receive their glorified
bodies, and then they will not reign in heaven nor from heaven.
Second, Christ Himself has not received
his throne yet. He will not receive His throne until the kingdom of this world becomes
His kingdom which will not take place until the things revealed by the breaking of the
sixth seal take place. It is certainly folly to say that some of the saints will be
placed upon thrones in heaven before Christ, who is their King and Redeemer, the One
with whom they will reign, is given His throne on earth. The throne of Christ is the
throne of David which is upon the earth, not in heaven. Thus, as we see more closely
from the Greek text in Rev. 5:8-10, the elders with the four beasts, sing a song, not
of their own redemption, but of that of the saints. The word "us" in verse 9
is not in the Greek text. The word "us" in verse 10 is "them" in
the Greek text.
THE BREAKING OF THE SEALS
The purpose of the
breaking of the seals was to reveal the end-time generally, from the beginning of the
covenant for "one week" (Dan. 9:27) to the time of the new heaven and new
earth. However, this is not seen immediately upon the breaking of the seals. The seals
are general, and cover the whole revelation of the "things which
must be hereafter." The trumpets and vials are must more specific. As the
seals were opened more of the book could be read, therefore the seals were for the
purpose of unveiling the whole matter from Rev. 6 to the end of the Revelation. The
trumpets and vials do not serve such a broad purpose. They are not for the purpose of
revealing other things, but are themselves events, or developments, revealed by the
opening of the seals, hich will actually take place in the future.
There is a question in my mind as to
whether or not everything written in the seven sealed book was revealed to us in the
book of Revelation. At first we would think that it was, although I do not see that
such reasoning is necessary. It seems best to say that only that which we need to know
was revealed. John did not read the seven sealed book and then copy it. It is certain
that John heard some things which he was not allowed to write (Rev. 10:4). I rather
think that there are many glorious things written in that book over which our hungry
hearts will rejoice when we meet our Redeemer face to face.
When the first
seal was opened John was permitted to see "a white horse:
and he that sat on him had a bow; and a crown was given unto him: and he went forth
conquering, and to conquer" (Rev. 6:2). The "horse" in each of
these first four seals speaks of strength and swiftness, and also of war, or at least,
preparedness for such (Job 39:18-25). The color "white" is sometimes a symbol
of purity, at other times of peace, and at other times of victory. All three of these
are applicable to this rider. He is no doubt the Antichrist who will come under the
guise of holiness as a peacemaker, and he will certainly be victorious as far as the
Holy Spirit will permit him to go. The "bow" is a symbol of war, or at least,
readiness for war. The "crown" speaks of victory. There are two Greek words
which are translated "crown" in the scriptures. One of them signifies
authority, while the other signifies victory. The latter one is used here. The white
horse rider of Rev. 19:11-16, who is Christ, wears "many crowns" of
authority. This rider in Rev. 6:2 goes forth with intentions of conquering and is
victorious. He is not Christ, but rather the imitation of Christ. Satan is not ignorant
of the works of God, nor of the revelations of God. He well knows that the best way to
gain his ends is by deception; and certainly the best way to deceive is by duplication
of the real thing.
When the Lamb opened the second seal John saw a red horse, "and power was
given to him that sat thereon to take peace from the earth, and that they should kill
one another: and there was given him a great sword." The color
"red" probably speaks of bloodshed here. The "sword" certainly
symbolizes war and destruction. The fact that this rider takes peace from the earth
necessitates that there was generally peace upon the earth at the time of the first
rider. Though the first rider went forth "conquering and to
conquer," he did so primarily through peaceful means. There may be all
kinds of threats of war, and there will evidently be some conflicts, but no full scale
wars. It is different under the second seal. This red horse rider is evidently the
Antichrist, the same as the white horse rider, and this is the time when he breaks the
covenant in the midst of the week, defiles the Jewish temple, and begins to slaughter
the Jews, saints, and everyone else who does not bow the knee to him.
Upon the opening of the third seal a black horse was revealed, "and he that
sat on him had a pair of balances in his hand." John "heard a voice in the midst of the four beasts say, A measure of wheat for a
penny, and three measures of barley for a penny: and see thou hurt not the oil and the
wine." "Black" is the color of mourning and famine (Jer. 4:28;
8:21). The "balances" in the hand of the rider speaks of the rationing of
food. Later I will show more fully why there will be at this time very lean harvests
and great famine. We can clearly see here it will be a result of war which will begin
on a large scale in the midst of Daniel's last week. From Matt. 20:2 we find that a
"penny" (DENARIUS) was a day's wages. This rider may also be the
Antichrist, although the description better fits the second beast of Rev. 13:16-17.
A still worse condition upon the earth
was revealed by the opening of the fourth seal. This time the
scripture says, "and behold a pale horse; and his name that sat
on him was Death, and Hell followed with him. And power was given unto them over the
fourth part of the earth, to kill with sword, and with hunger, and with death, and with
the beasts of the earth." The "pale" horse speaks of death and
terror. The rider's name, "Death," fits the description of this passage.
I will explain what is meant by the statement, "Hell followed
with him," when I compare the seals with the trumpets in chapter IX. This
rider kills by means of four things: (1) The sword; (2) Hunger (famine); (3) Death
(pestilence); (4) And with beasts. The sword enters under the second seal and continues
on through to the sixth seal. Hunger (famine) enters under the third seal and continues
on through to the sixth seal. Death (pestilence) and beasts enter under this fourth
seal. This rider may also be the Antichrist, although, he better fits Satan
himself.
By the opening of the fifth seal we are given a view of the souls of the martyred saints under
the altar who testify that the Lord is "holy and
true." They have been mercilessly murdered because of "the word of God, and for the testimony which they held," yet
they manifest their confidence that God is altogether "holy and
true." They ask how long He will wait before He judges and avenges their
blood on those on earth. I rather think that this question does not portray impatience,
but eagerness to see righteous judgment executed upon those who are destroying the
earth. They were given "white robes" (this robe is a
long flowing priestly, kingly, festive robe -- the saints of chapter 7 verses 9-17 are
also wearing this royal robe). They were told to "rest yet for a
little season, until their fellow servants also and their brethren, that should be
killed as they were, should be fulfilled." It is God's righteous will
that many of His blessed servants should yet die for, and with, the testimony of Jesus
during this horrible reign of the Antichrist in spite of the fact that some today seek
with all their might to shield themselves from such a reality being possible for them.
Neither these souls under the altar nor their fellowservants will taste the wrath of
God which breaks out under the next seal. The little season that they are to wait will
be finished when the things under the sixth seal begin to take place.
The question arises as to who these
saints under the altar are. It is most certain that the martyrs of the reign of the
Antichrist (seals 2 through 5) are included in the number. My judgment is that this is
the place we find all the saints of all ages past whether martyrs or not. Certainly the
martyrs are among the most blessed of all God's people. Because they were martyred
does not put them (as disembodied spirits) in a less blessed place in heaven than the
saints who were martyred. Because some died natural deaths, while others died by having
their bodies burned, cut to pieces, or devoured by wild beasts does not make the least
difference in the condition of the spirits after they leave the bodies. The spirits of
the martyred saints were not mutilated by such horrible deaths.
In chapters 4 and 5 we were permitted
to view the throne of God and its surroundings. As John describes the many things he
sees, we eagerly anticipate the position, condition and relationship of the saints in
connection with all the other things. John finishes his description of all he saw, yet
all we find concerning the saints is that the twenty-four elders are holding
"golden vials full of odors, which are the prayers of the
saints" (5:8). Here in chapter 6 we get our first view of the saints, and
they are beneath the altar praying. All the book of Revelation gives us concerning the
saints in heaven speaks of their connection with the altar and their prayers which go
up from it. After the sixth seal and seventh trumpet, which are the same as to the time
element, we do not see the saints connected with the altar. The reason for this is
because they are removed from under the altar and from heaven at the time Christ comes
in glory which takes place under the sixth seal and the seventh trumpet.
We must not think of the saints as
being in a depressed atmosphere because they are under the altar. We must not think of
them as being miserably crowded up under a very small altar, no more than we would dare
think of God as a little man on a small throne, or even a big man on a big throne. That
place under the altar is no doubt a paradise. It is a place of rest and peace, for they
are told to "rest yet a little season" (6:9-11). It
is a place of happiness for, "Blessed are the dead which die in
the Lord from henceforth; Yea, saith the Spirit, that they shall rest from their
labours; and their works do follow them" (Rev. 14:12-13). The saints in
heaven are necessarily connected with the altar for they are yet incomplete. They are
longing for the time they will receive their glorified bodies. They are not busy
ministering to God and Christ in heaven, as are the four beasts, the twenty-four
elders, the hosts of angels, etc. They are told to "rest"
beneath the altar where we find them offering up their prayers to God. The
powerful angels, as well as the elders, take up bowls full of the prayers of the saints
from off the altar, and carry them mixed with sweet smelling incense into the most
glorious presence of the Almighty.
The sixth seal
reveals the outburst of God's wrath, and the wrath of the Lamb. I have already
discussed this passage and will deal with it yet again, therefore I will not go into
the details here. It is at this time the restraint is put back upon the man of sin (the
Antichrist). This ends his forty-two months of power, and though he is permitted to
continue for a while longer, he is exceedingly hindered by the wrath of God and Christ
which is immeasurably greater than his. Finally he is permitted to marshal forces
against Christ in Jerusalem at which time Christ will exercise such judgment upon him
and his forces that "Their flesh shall consume away while they
stand upon their feet, and their eyes shall consume away in their holes, and their
tongues shall consume away in their mouths" (Zech. 14:12). This sixth seal
reveals the time when the saints will be given power over the kingdom of the
Antichrist. Observe the beauty of the harmony in the prophecies of Daniel (Dan. 2:44;
7:18, 22, 26-27). The Antichrist is first given power over the saints (Dan. 7:21, 25).
The saints are actually given into his hand. But that is not the finish of the matter.
After the Antichrist has exercised power over the saints to wear them out for
"a time and times and the dividing of time" (3 1/2
years), the saints are given power over the Antichrist and his kingdom. The saints will
then "consume and destroy it unto the end" (Dan.
7:18, 22, 26-27. Under seals 2 through 5 the saints are seen in great agonies, but when
the "little season" is finished (when the things
revealed under the sixth seal begin to take place), the saints will be given power over
the Antichrist and his kingdom.
The seventh
seal speaks of a half hour of peace and silence that settles down after the
wrath of God and Christ is finished. Such is the natural place for such peace and
silence, and the logical sequence demands it. Throughout the period of the great
tribulation (a period of a little more than 7 years), there have been the greatest
destructions, and the most dreadful and frightful developments that the earth has ever
witnessed, even if we put all of the calamities of past ages together. FIRST, the
Antichrist, aided by Satan, the False Prophet, and demon creatures out of hell itself,
execute the most fearful destructions upon the earth that mankind has ever witnessed,
but this is followed by the immeasurably greater wrath of God and the Lamb against all
the evil inhabitants of the earth. Only the power of the Almighty is able to hold the
earth together as it reels back and forth, and heaves and groans unimaginably under the
intense pressure of its agonies. But the seventh seal expresses the relief even of
heaven which has witnessed the "wrath of God, which is poured out
without mixture into the cup of his indignation, (Rev. 14:10).
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