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That everyone who thirsteth for the
truth may obtain it, this tract is mailed free of charge. It levies
one exaction, the soul's obligation to itself to prove all things fast
and hold fast that which is good. The only strings attached to this
free proffer are the golden strands of Eden and the crimson cords of Calvary
-- the ties that bind.
Tract 5
2
Rev. 8:6-13. "And the seven angels which had the seven trumpets prepared themselves to sound. The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
"And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
"And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
"And the fourth angel sounded, and the third Part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
"And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!"
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Rev. 9:1-4. "And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to Him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads."
Rev. 9:13-19. "And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt."
Ever since John recorded this imposing symbolization, church history has repeatedly throughout her pages had to
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make the entry that every attempt made to unlock its mystery has but resulted the more in barricading it with mysticism and confusion. It is necessary, therefore, in clearing the mysticism, first of all to find
THE REASON FOR THE CONFUSION.
The very fact that nineteen centuries of prying at the subject to open it up has only made it the more impenetrable, is the strongest possible evidence that God controls the Scriptures and reveals Them only at the divinely appointed time. The truth of this statement is conclusively substantiated by the angel's words: "I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your Prince." Dan. 10:21.
And "when He, the Spirit of Truth, is come," says Christ, in broader statement of this same truth, "He will guide you into all truth." John 16:13.
Having been put forth prematurely and without the prompting of the Spirit of Truth, human efforts have accordingly failed to discover and explain the truth of "the trumpets." And no scripture ever being unfolded without Inspiration, the expositions of uninspired minds are hence of private interpretation, in forewarning of which the Bible says: "....no prophecy of the scripture is of any private interpretation." 2 Pet. 1:20.
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So before a person can climb the ladder of Truth, he must first of all free himself from erroneous theories, which keep him bound in darkness. And to loose himself from such weights of error so as to reach the top step of the ladder of Truth, he must carefully investigate and "prove all things" in
Open-Mindedness.
"Do not read the Word in the light of former opinions; but, with a mind free from prejudice, search it carefully and prayerfully. If, as you read conviction comes, and you see that your cherished opinions are not in harmony with the Word, do not try to make the Word fit these opinions. Make your opinions fit the Word. Do not allow what you have believed or practiced in the past to control your understanding." -- Messages to Young People, p. 260.
This prime necessity urgently confronts those who have been disposed to accept, as unquestionable Bible truths, theories which are the results of
Adding To and Taking From the Scriptures.
Any explanation of a prophecy which adds to or takes from any part of relevant scripture in order to harmonize the interpretation, can only be false. When the Spirit of God interprets the Scriptures, He does not in any way need to alter any part of Them in order to make the explanation
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fit that which is being unfolded. When, moreover, the true interpretation of a prophecy is made, it always contains a lesson of present truth "adapted to the necessities of God's people" (The Great Controversy, p. 609) at the time the scripture is revealed. Knowing this, Satan is continually
Paving the Way for Sinning Against the Holy Ghost.
No one is lost for believing a false interpretation of a prophecy before the truth of it is revealed, provided the false interpretation does not draw him away from some other truth. Such individuals, however, are in great danger because, as history reveals, very few who become thus involved in error are willing to humble themselves by renouncing their errors and accepting the truth when it is made known. They are consequently in constant peril of sinning against the Holy Ghost. And being acutely aware of this, Satan misinterprets the prophecies before they are divinely revealed. He realizes full well that many, unwilling to be corrected and to exchange their errors for revealed truth, will thereby be led to eternal ruin. All-important, therefore, is the need that the student of the truth fortify himself with all honesty and humility as the light of truth is now turned searchingly on
Popular Theories.
To begin with, the reader's attention is called to Elder Uriah Smith's book, originally
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entitled Thoughts on Daniel and The Revelation, and later Daniel and The Revelation, in which is explained, among other subjects, the subject of "the seven trumpets." Here one will notice that Elder Smith is not the original author of the exposition of the trumpets. The originators were Messrs. Keith, Clark, Barnes, et al. "Thus far," says Elder Smith, "Keith has furnished us with illustrations of the sounding of the first five trumpets." -- Daniel and The Revelation, p. 506.
Then further in the same chapter, and in explanation of Revelation 9:17, we read: "As the Turks discharged their firearms on horseback, it would appear to the distant beholder, that the fire, smoke and brimstone issued out of the horses' mouths, as illustrated by the accompanying plate." -- Id., p.510. "Barnes thinks this was the case," remarks Elder Smith; "and a statement from Gibbon confirms this view." -- ld., p. 510, footnote.
Thus, plainly, the interpretation of the seven trumpets, as it is found in Thoughts on Daniel and the Revelation, was not originated by the Seventh-day Adventist denomination. But their placing upon it their endorsement makes it appear as Seventh-day Adventist doctrine. In other words, the theories of uninspired men having the S.D.A. stamp of approval, are made to appear to the S.D.A. laity as genuine S.D.A. Bible doctrines. This goes to show that the majority of Seventh-day
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Adventists, right along with others, do not ask, "Is it true, -- in harmony with God's word? but, By whom is it advocated?" -- Testimonies to Ministers, p.106. And if the theory comes through a popular channel, they as a rule unquestionably accept it!
A fair example is their unhesitatingly applauding such manipulations as rationalizing "the heads of lions" (in the symbolism of Revelation 9:17) into heads of Arabian horses, and the serpent-like tails (Rev. 9:19), into common horses' tails (as evidenced by the accompanying illustration) in order to connect the trumpets with the battles of the Turks!
But even worse, they unhesitatingly agree that the "fire," "smoke,'' and "brimstone" did not issue, as John saw them, from the lion-like mouths, but rather from a gun in the hand of a Turk!
Their accepting these additions and subtractions to and from Holy Writ, a practice condemned by the Scriptures (Rev. 22:18, 19), shows that they are victims of a faulty vision, which causes them to think themselves right when they are all wrong (Testimonies, Vol. 3, pp. 252, 253).
Their subscribing to such a practice, moreover, undermines faith in the Bible, for if the Revelator be wrong in one instance, then can he not be mistaken in other instances also? And if we cannot depend upon the book of The Revelation
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just as it reads, then how can we put confidence in any of the Bible? And if inspired prophets cannot declare the positive truth of what they see, then how can uninspired students of their writings declare
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it? So, those who learn "to give an answer to every man that asketh...a reason of the hope that is in" (1 Pet. 3:15) them, will have no trouble answering the question:
Did John See Correctly?
True, the seer of Patmos was an erring human being like ourselves, but the one who dictated His writings -- the great and infallible I Am, Overseer and Proof Reader of the Scriptures -- was there to see that John made a faithful record of what he saw, for the exact truth of the symbolism means our very life. Indeed, it is not possible that the Lord would jeopardize our salvation by displaying the symbolism so far removed from John's sight that he could not accurately see and record it, and yet expect to save us by it.
If John failed to see correctly the symbols in the vision, as these supposed-to-be men of learning and experience speciously explain, then does it not imply that God is indifferent as to whether or not He reveals in a misleading way truth which is essential to our salvation? If not, and if John was wrong, why, then, did not God correct him? Was it impossible for Him here to correct His prophet?
"The second angel," says the Revelator, "poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea." Rev. 16:3.
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If John could not, as is contended, see exactly where the "fire," "smoke," and "brimstone" came from, then how could he see that "every" creature, as he says in the words just quoted, died in the bottom of the sea? Which condition is the more difficult to see with exactness?
The acceptance and the teaching of such interpretations is signboard evidence that there is today gross darkness throughout the church, enveloping both the laity and the watchmen who claim to be the "men of experience" mentioned in Testimonies, Vol. 5, p. 293, and elucidated in Tract No. 4, The Latest News for Mother Revised Edition, pp. 32-35. These men, though exceedingly "unskilful in the Word," as is seen from the foregoing observations, forbid that anything new in which they see no light, be brought before the people. And despite the fact that such utterly unlawful and light-obscuring restrictions are devised to keep the people forever in their errors, the laity nevertheless accept them without question, and esteem those who devise them as wise and true friends. And all who refuse to be bound by such restrictions are "cast out" (Isa. 66:5), while multitudes who disbelieve the Spirit of Prophecy are retained, and other multitudes of like unbelief are accepted as members in approved standing! Thus is reenacted the outstanding sin of the Jews, which called forth from the lips of the Saviour the piercing pronouncement:
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"If therefore the light that is in thee be darkness, how great is that darkness!" Matt. 6:23.
"The enemy," says the Spirit of Prophecy, "is preparing for his last campaign against the church. He has so concealed himself from view that many can hardly believe that he exists, much less can they be convinced of his amazing activity and power. They have to a great extent forgotten his past record, and when he makes another advance move, they will not recognize him as their enemy, that old serpent, but they will consider him a friend, one who is doing a good work." -- Testimonies, Vol. 5, p. 294.
O what great darkness has covered the people! Will you, Brother, Sister, sit in calm unconcern, and watch the enemy plunge them blindly into hell? Says the Lord: "I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star." Rev. 22:16. Then He adds the dread pronouncement: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in
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this book." Rev. 22:18, 19.
Now, if John failed in his work, and the Scriptures indeed be as imperfectly written as the commentaries herein examined would force one to conclude they are, how, then, dare Christ adjure us, under pain of such fearful penalty, not to tamper with the Holy Word of God? For if John was wrong in what he wrote, we perish. And if we alter his writings, likewise we perish! What! Were the Scriptures devised for our destruction rather than for our salvation? Forbid the thought! The immutable words of Jesus just quoted, certify that His Book is perfect, and that It need not be altered by any man.
Ironically, though, the very ones who usually become involved in the practice of altering the Scriptures, are those who talk the loudest about exercising great care not to be enmeshed by false doctrine. And, to back up their talk, they very carefully keep themselves aloof from everything new which does not come through themselves. Such will never recover from their terrible blindness until they begin to search for "eyesalve" (Inspiration) as they do for gold, for only new truth can open their eyes, unmask their errors, and woo them to the truth. Satan, though, well knowing that their sight will quickly recover if they come with an open heart to the light, consequently fills them with prejudice to keep them from making an unbiased personal investigation of unfolding
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truths.
Such are the "lukewarm" church members who have not kept pace with the light, and who as a result have been left behind in every advance of truth. Whereas those who have been dissatisfied with their degree of enlightenment, who are "either hot or cold," have marched on with present truth from generation to generation.
Let the solemn truth never be forgotten, therefore, that never at any time has God's church been led astray because of investigating new doctrines which knocked at her doors, pleading to be received. On the contrary she has many times been left in darkness because of indolence, indifference, and prejudice in investigating to find out whether or not the so-called "strange teachings" were from God. And sad to say, the same condition exists today.
"We have far more to fear from within," declares the Spirit of Truth, "than from without. The hindrances to strength and success are far greater from the church itself than from the world." -- Christ Our Righteousness, p. 45.
Now, as in times past, church leaders and ministers are crying out against every increase of light, and are keeping the people away from it. At the same time, they are feeding the flock with so much truth-coated error that the sheep are dying spiritually.
"The food that is being prepared for the
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flock will cause spiritual consumption, decline, and death. When those who profess to believe present truth come to their senses, when they accept the Word of God just as it reads, when they do not try to wrest the Scriptures, they will bring from the treasurehouse of the heart things new and old, to strengthen themselves and those for whom they labor." -- Review and Herald, Vol. 78, No. 25, Tuesday, June 18, 1901. (See also Early Writings, p.62.)
Such a right practice, though, not being what he would have, Satan works endlessly to prevent it. And so powerful are his deceptions, that the "goats" among the "sheep" unwittingly and against their own eternal interests lend themselves as instrumentalities for the accomplishing of his deadly designs.
The original title of Elder Smith's book, Thoughts on Daniel and The Revelation, avows him as undesigning and above-board in writing the book. The word, "thoughts," denoting an idea, a theory, not an absolute truth, shows that he simply commended the book to its readers for whatever its contents might be worth to them. This he did, of course, with the implicit understanding that at the time of the "unrolling of the scroll" (Testimonies, Vol.6, p.17), when the writings of Daniel and of John the Revelator would be illuminated, the reader should exchange his "thoughts," if erroneous, for the truth, as the humble follower of Christ ever does.
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However, going beyond this modest intention of the author, the denomination omitted from the later editions of the book the word "thoughts," the first word of the original title. And now some of the leading men try to make us believe that Sister White was shown that an angel was guiding Elder Smith's hand while he was resetting the theories of uninspired men! Hence it is very evident that though large portions of the book impair the finality of the Scriptures, yet the book's champions will have the errors at all costs -- even at the expense of truth! Indeed, their thus exalting the fabrications of men, and stamping them as bearing the seal of Inspiration, while depreciating the precision of The Revelation, show that Satan is the one who has led them into this rationalizing.
Then, again, while on one hand these commentators profess to know more about John's vision than did John himself, on the other hand these champions of Uriah Smith's writings act as though they know more about his experience with Inspiration than did he himself, for he never claimed to be inspired, whereas they aver he was. And now that the apostle John, Elder Smith, and Sister White are dead and unable to defend themselves, the living multitude, asleep under the covers of their sins, are unable to detect the snares of the devil. What a lesson to take the Lord's advice, to trust His Word even to "one jot or one tittle" (Matt. 5:18), and if necessary to
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distrust every mortal being (Isa. 2:22)!
If those who have great light, and who profess to "keep the commandments of God, and have the faith of Jesus," dare thus deal with the Bible and the Spirit of Prophecy, is it any wonder, then, that there is so much doubting of the inspiration of the Scriptures and that there are almost innumerable interpretations of them?
Our conduct as S.D.A.'s has all too precisely fulfilled the prophecy against the Laodiceans, thus indelibly labeling us as that people. Let us therefore confess our sins, and gladly accept the Father's counsel: "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." Rev. 3:17, 18. With his eyes thus anointed, one will then, as he searches for the truth, find that
Sister White Never Said the Book Is Inspired.
Any last lingering doubt that Sister White did not say and could not have said that the book Thoughts on Daniel and The Revelation is inspired, is completely dissipated
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by Elder Arthur L. White in the following letter:
"Among our older workers there are a number who have thought that Mrs. White had written words to the effect that she had seen in vision an angel standing by the side of Elder Uriah Smith helping him as he wrote the book above referred to. However, a careful search of her manuscript files has failed to disclose such a statement among her writings, and we believe that there is no such statement in print.... Elder A.C. Bordeau, some years ago made the following statement:
" 'Many years ago, when the late Elder Uriah Smith was writing "Thoughts on Daniel and the Revelation," while Elder James White and Ellen G. White were at my house in Enosburg, Vt., they received by mail a roll of printed proof-sheets on "Thoughts on Revelation" that Brother Smith had sent to them. Brother White read portions of these to the company, and expressed much pleasure and satisfaction because they were so concisely and clearly written. Then Sister White stated what she had been shown, as follows: --
" ' "The Lord is inspiring Brother Smith -- leading his mind by His Spirit, and an angel is guiding his hand in writing these 'Thoughts on Daniel and the Revelation.' "
" 'I was present when these words were spoken.
" '(Signed) A.C. Bordeau.' "
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"In estimating the accuracy of the words attributed to Mrs. White by Elder Bordeau," continues Elder Arthur White, in regard to Elder Bordeau's statement, "one must bear in mind that a number of years had elapsed between the incident related and its recital. We cannot consistently believe that she intended to convey the idea that Elder Smith was inspired to such a degree that his writings were inerrant.
* * *
"Elder W. C. White testifies that he was present when Elder Smith was persuaded to make thirty-eight corrections in the earlier edition of Thoughts on Daniel and the Revelation, but the knowledge of this does not at all diminish his enthusiasm in behalf of the sale of this wonderful book.
* * *
"Sometimes, when asked to consider some exposition of prophecy,...our brethren have refused to give it a candid hearing and they have mistakenly justified their action by saying that Mrs. White had stamped this book with divine approval. This position is contrary to reason and to the Testimonies."
In affixing responsibility for the statements just quoted, the letter concludes with the credit line: "Statement prepared by W.C. White and A.L. White, 'Elmshaven' Office, St. Helena, Calif., February 22, 1934."
From what this document inconsistently
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says regarding the sale of the book, our brethren are once more seen to be not nearly so careful as they are trying to make us believe they are concerning what they teach and hand to the public. Mind what it says: "...but the knowledge of this [the errors] does not at all diminish his [W.C. White's] enthusiasm in behalf of the sale of this wonderful book"! A clearer confession of one's blindness, mentally, would be difficult indeed for one to prepare deliberately!
That not only, though, was Elder Smith uninspired, but also that his teachings are in direct opposition to what Sister White was shown in vision, is witnessed by the following statement from an early S.D.A. publication:
"I saw," says Sister White, "all that 'would not receive the mark of the Beast, and of his Image, in their foreheads or in their hands,' could not buy or sell [Rev. 13:15-17]. I saw that the number (666) of the Image Beast [the two-horned beast of verse 11] was made up; and that it was the beast [the ten-horned beast of verse 1] that changed the Sabbath, and the Image Beast [the two-horned beast] had followed on after, and kept the Pope's and not God's Sabbath." -- A Word to the Litile Flock, p. 19.
Contradicting this heaven-given view Thoughts on Daniel and The Revelation applies the number "666" to the pope.
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From this we see that Elder Smith did not share in the same Inspiration which guided Sister White. Though as her follower he was influenced by her yet his book shows that he was also influenced by the writings of uninspired authors. Containing doctrines from her writings as well as from theirs, the book, consequently, is an admixture of truth and error.
But the most inexcusable part of the whole thing is that the leading brethren have entirely disregarded the inspired vision concerning the number 666 (Rev. 13:18), and in its place have almost unanimously accepted these traditions and theories of men. The sad result is that they have become blind to the light, rebellious against the Spirit of Christ, and consequently untrustworthy servants, unfit and disqualified as leaders of His people. And yet, withal, they go on the while complacently assuring themselves that they are the "men of experience," who alone are capable of investigation and deciding whether or not the messages that come to the people are from God! An arrogation of authority which no one has a right to make unto himself, it is the despotic spawn of egotism and
Glaring Inconsistency.
"Now I think a lot of Sister White and her writings," begins a certain S.D.A. minister in one of our California conferences, in an attempt to overthrow a certain brother's confidence in Sister White's
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writings. "I read them for myself," he continues, "but from what I have shown you, neither the General Conference men, or she herself, or anybody else takes her very seriously; they just take what suits them and leave the rest."
While the S.D.A. officials disfellowship those who accept the Rod, on the contention that it contradicts Sister White's writings, they wink away such an out and out subversive statement as the one just quoted, and permit its author, while drawing salary, to continue on at his unholy work. Were they sincere in their gesture of disfellowshiping Rod adherents, they would never retain and support ministers who openly teach and write against the writings of Sister White. They would disfellowship them first of all.
Moreover, if the minister here quoted is correct in what he writes about the General Conference men, then for them to disfellowship one for studying The Shepherd's Rod, on the false count that it contradicts Sister White's writings, and at the same time keep themselves (with their unbelief in her writings) in office, is, to say the least, glaring inconsistency. Or even if he is falsely accusing them, then for them to keep him in his position, is another and a very strange inconsistency.
The actions of the great majority, fully bearing out the bold confession here cited, inescapably incriminate the leading brethren
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as not unequivocally accepting, as inspired, Sister White's writings, but instead as using them merely for convenience and, when expedient, for a cloak with which to fool the laity and thereby shut away the light from them.
Taking to themselves this self-instituted prerogative, they cast out as evil those who do not accept their decisions, while they retain in reputable standing the multitude who, though harboring doubt and unbelief in the Spirit of Prophecy, blindly trust in them and truckle to their wishes. In this disfellowshiping of such as disagree with them, and in this upholding of such as exalt them, though such ones disbelieve the Spirit of Prophecy or break the commandments of God, these men are in effect assuming to set themselves above God! Will not the light on this condition arouse the church to take heed to the following counsel? --
"But beware of rejecting that which is truth. The great danger with our people has been that of depending upon men, and making flesh their arm. Those who have not been in the habit of searching the Bible for themselves, or weighing evidence, have confidence in the leading men and accept the decisions they make; and thus many will reject the very messages God sends to His people, if these leading brethren do not accept them." -- Testimonies to Ministers, p.106.
"You have no right to manage," further
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says the Spirit of Truth, "unless you manage in God's order. Are you under the control of God? Do you see your responsibility to Him?... That these men should stand in a sacred place to be as the voice of God to the people, as we once believed the General Conference to be, -- that is past. What we want now is reorganization" (General Conference Bulletin 34th session, Vol. 4, Extra No. 1, April 3, 1901, p. 25, Cols. 1, 2) rather than time-wasting in asking the question:
Why Did He Permit the Errors?
For one to ask, Why did God allow errors to creep in among His people, and to be so widely circulated? would be at the same time to ask, Why did He permit errors to come in among His ancient people to such an extent that they finally so obscured from view the very focal point of the entire ceremonial system -- the great Infallible Waymark, the long expected Son of God -- that not only was He lost sight of but also, when He did come, was rejected and crucified between thieves!
The reason that the Jewish people were led into this dark and tragic course was that they rejected and killed the prophets, whom God sent to correct their erring ways, "till there was no remedy." 2 Chron. 36:16. The experience of the church today has paralleled at every point that of the Jews. In fact, "Said the angel, 'Ye have done worse than they'." -- Testimonies,
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Vol. 1, p. 129. Even from the very beginning, Israel of today has said of the Testimonies: "...we will believe that portion which we think is of God, and will not heed the other." -- Id., p. 234.
"Should the Lord give a vision right before this class of people in our day," further reveals the Spirit of Prophecy, "pointing out their mistakes, rebuking their self-righteousness and condemning their sins, they would rise up in rebellion, like the inhabitants of Nazareth when Christ showed them their true condition." -- Testimonies, Vol. 5, p. 689.
High time it is, therefore, to rouse to the call:
"Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city." "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." Isa. 52:1- 60:1. Remain no longer in blindness and prejudice, but come let us honestly reason together--first as to whether the trumpets are
Symbolical or Literal -- Which?
Only when this question is rightly answered will we have the key -- the correct interpretation -- to unlock this great symbolical treasure house of truth. In setting out upon this quest, let us begin, logically, at the beginning of John's account of his vision of the trumpets.
Rev. 8:7. "The first angel
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sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up."
We know that literal "fire," "hail," and "blood" would, if commingled, result in the fire's melting the hail and burning up the blood. This result did not, however, follow the mingling of these three elements, the "hail" and "fire" and "blood" at the sounding of the first trumpet. Inescapably, therefore, they must be symbolically interpreted. And this conclusion is reenforced by the fact that the fire burnt all the "green grass," and only a "third part" of the "trees." This unnatural circumstance makes unavoidable the inference that the dry grass, which is more easily burned was unharmed; otherwise no mention would have been made as to the kind of grass consumed by the fire. But as it is contrary to nature for dry grass not to be consumed in the burning of green grass, the "green grass" and the "trees" are hence symbolical of something living, and vulnerable to injury, whereas the dry is not.
And finally, as proof in "good measure, pressed down..., and running over" (Luke 6:38), that the trumpets are symbolical, we call attention to the main events to take place in connection with some of the other trumpets.
At the sounding of the second trumpet, a great "mountain," as it were burning
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with fire, "was cast into the sea." Had not the "mountain" been symbolical, then after it had been cast into the "sea," either the waves would have extinguished the fire or the fire would have transformed the water into steam. Instead, though, a part of the sea became "blood" -- a condition utterly illogical, also unhistorical.
Obviously, then, the "mountain," the "fire," the "ships," the "creatures," and the "life" which they had, are each figurative. Likewise must be the sea, for only those "creatures" which are in the "sea," and which "had life," "died," showing that there were others which did not have life but which yet lived on. If the creatures are not symbolical, it would be superfluous to say that those which "had life," "died." For unless they had life, how could they have died? A natural sea, furthermore, is never motionless, but ever undulating. Accordingly, were this "sea" literal, it would be impossible to confine the "blood" within the limits of the "third part of the sea."
Were the "star" which, at the sounding of the third trumpet, "fell upon the third part of the rivers, and upon the fountains of waters," not symbolical, but literal, it would jar the earth off its course and annihilate it!
At the sounding of the fourth angel, the "third part" of the "sun," the "moon," and the "stars" were "smitten." Its being impossible,
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though, to smite the heavenly luminaries, then those here recorded as "smitten" are manifestly symbolical. This is made doubly plain in the light of the knowledge that even were they literal, and one part of them actually was smitten, the two parts of them remaining unsmitten would still emit more than enough light to prevent darkness.
Out of the "smoke" which, at the sounding of the fifth trumpet, rose from the "bottomless pit," came fabulous "locusts" the like of which do not exist. The locusts, the "smoke," and the "pit," therefore, must also stand for something else. And furthermore as the personal pronoun "he" applies to the "star," the star, consequently, is figurative of a male person.
That a horse, as in the sixth trumpet, should have a tail of serpents, a lion's head, and a mouth belching fire, smoke, and brimstone -- how utterly and fantastically impossible! These unnatural and grotesque combinations therefore reveal that the truth of the seven trumpets is to be unlocked only by the key of symbolical interpretation, and that hence the Bible Itself must explain
The Nature of the Trumpets.
That singular parallelism exists between the several effects of the seven trumpets and the several effects of the seven last plagues, is clearly to be seen in the following collocations:
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(1) Both the elements of the first trumpet ("hail and fire mingled with blood") and the contents of the vial of the first plague are cast upon the "earth" (Rev. 8:7; 16:2).
(2) The "mountain" at the sounding of the second trumpet and the contents of the "vial" at the pouring out of the second plague find their point of coincidence in falling alike into the "sea" (Rev. 8:8; 16:3).
(3) "Upon the rivers and fountains of waters" (Rev. 8:10; 16:4) fall both the "star" of the third trumpet and the contents of the "vial" of the third plague.
(4) Just as at the sounding of the fourth trumpet, so likewise at the pouring out of the "vial" of the fourth plague, the sun is affected (Rev. 8:12; 16:8).
(5) Darkness (Rev. 9:2; 16:10) ensues in common at the sounding of the fifth trumpet and at the pouring out of the fifth plague.
(6) As with the sixth trumpet just so with the sixth plague, the "river Euphrates" is the focal point (Rev. 9:14; 16:12).
(7) And bringing up the seventh parallel, the seventh trumpet and the seventh plague exhibit the identical components: the temple in heaven the voices and thunderings and lightnings therefrom, the earthquake and the hail (Rev. 11:15; 16:17-21) -- the second coming of Christ.
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These coincidences demonstrate beyond the slightest peradventure that the nature and the purpose of the seven trumpets are the same in kind as the nature and the purpose of the seven last plagues: destructive; and that of the wicked after their probation has closed.
Let it not, however, be understood that the respective destructions revealed in the subject of the seven trumpets must be one and the same in time and event with the corresponding destructions of the seven last plagues, for such a conclusion is made impossible by the fact that the voice which spoke to the angel at the sounding of the sixth trumpet, saying, "Loose the four angels which are bound in the great river Euphrates," came "from the four horns of the golden altar." Rev. 9:13, 14. The altar's being in the holy apartment of the sanctuary at the sounding of the sixth trumpet, proves that the trumpet sounded before the Most Holy apartment was opened for use. For had it been in use, the "voice" would necessarily have come from therein, where the throne is. Hence, the sounding of this trumpet had to take place before the door of the Most Holy was opened and the throne occupied.
Just as the seven plagues, therefore, reveal the judgments to be visited upon the wicked living after they reject the message in the closing period of this world's history, so the seven trumpets reveal, as will be seen, the sequent destructions of the successive
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generations of the wicked, each of whose probation closed consequent to their rejecting God's respective message to them. Thus the trumpets culminate with those who reject His message to them today.
This basic truth that each period of destruction follows only after a corresponding period of sealing, is corroborated by the fact that the symbolical locusts, which came up at the sounding of the fifth trumpet, hurt only those men which had "not the seal of God in their foreheads." All this shows not only that each trumpet follows its sealing period, but also that the nature of the trumpets reveals the punishment of those who failed to receive the seal in their particular periods.
Rev. 8:1, 6. "And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.... And the seven angels which had the seven trumpets prepared themselves to sound."
The statements, "which must shortly come to pass" (Rev. 1:1), and "I will shew thee things which must be hereafter" (Rev. 4:1), go to say that The Revelation is given with the one particular object in view of showing "the things" lying, not behind, but ahead of, John's time with reference being make only incidentally to the past, in order to lay the necessary foundation upon which to build the future.
For example: Daniel's vision of the
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four beasts was given to show in particular that the "little horn" (Dan. 7:8) of the fourth beast was to wear out the saints of the Most High (Dan. 7:25), and not especially to predict the development of the Babylonian, Medo-Persia, Grecian, and Roman empires. For these empires were already made known in the vision of the great image of chapter two which, in turn, is intended principally to show that the kingdoms of this world are to deteriorate and finally be broken by Christ's kingdom, which is to rule the whole world. To help us, though, more readily to see the truth of these latter events the prophecy starts away back with Babylon then in its sweep forward embraces the rise and fall of the great historical kingdoms, and terminates with the setting up of Christ's kingdom and with the end of this world (Dan. 2:44).
Again: the eleventh chapter of Daniel, though not given chiefly to show what has taken place during the long period of time therein covered, beginning with the Medo-Persian empire and culminating in the "time of the end," does nevertheless call our attention to that long line of prophetic history in order to identify to us the "king of the north" "in the time of the end," he who "shall come to his end and none shall help him."
So, though all such prophecies necessarily bring to our attention things which took place centuries ago, yet they are designed,
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like The Revelation, to "shew" to God's people "things which must shortly come to pass." Fulfilled prophecies are seen therefore to be employed by the Scriptures only as groundwork for that part of prophecy which is yet to be fulfilled.
In the main, however, the trumpets and the seals portray an event which is future from John's time, and which takes place in heaven although they also portray kindred events. Of these related events, some are contributory and some are consequent to the main prophetic event. The former naturally precede and the latter naturally follow it, historically.
This twofold truth is pointedly elucidated in connection with the latter phase of it, in the fact that when the door was opened in the sanctuary above and the Judgment was begun, -- the event which was to be "hereafter" from John's time, -- then all the historical developments connected with the trumpets and the seals were unfolded one after another as each successive period came in review before the judgment tribunal. In other words, when the door was opened in the sanctuary, the periods represented by the trumpets and the seals came into review before the One Who sat on the throne, and Who held in His right hand the book in which were revealed the events of the trumpets and of the seals.
Resuming with the trumpets proper, we
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take up the statement that "the seven angels which had the seven trumpets prepared themselves to sound." Though they did not sound until the last of the seals was opened, that does not warrant the conclusion that the events portrayed in the trumpets must necessarily occur after the events portrayed in the seals. Rather it simply shows that because the seals deal with one subject and the trumpets with another, the events of both cannot be recorded at the same time, but first is the one, then the other, in their logical order.
Thus John first recorded the particulars of the seals, then the particulars of the trumpets. The seals come first because they reveal in the judgment the several periods of the sealing of the saints, which necessarily precede the matching several trumpet-periods of destruction of those who did not receive the seal. Naturally, then, the first seal must precede the first trumpet, the second seal, the second trumpet, and so on, like the needle and the shuttle, rather than that all seven seals must precede all seven trumpets.
Thuswise is seen how the events of the seals precede the events of the corresponding trumpets, and how, as a result, the "locusts" knew who did and who did not have the seal, and hence knew whom to "torment" and whom not to torment.
Because, therefore, of their logical sequence, each period of sealing preceding each period of destroying, it was necessary
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that the seals and trumpets be set forth sequentially in that order. Thereby it was shown that those who in each period rejected the truth as then taught to them, were not sealed, with the consequence they were destroyed by God's judgments upon them. So as one subject unfolds the successive periods of sealing, the other subject correspondingly unfolds the ensuing periods of destruction: together showing that collectively they cover the same stretch of time.
(For exposition of "the seals," read The Breaking of The Seven Seals.)
Just as the alphabet lends itself to the fabrication of words, phrases, and sentences into a predetermined pattern of thought, sustained and coherent, likewise the Bible, when made wholly self-defining, marvelously builds its richly varied materials (types, symbols, parables, allegories, numerics, etc.) into a towering revelation, foreordained, of perfectly coordinated, life-saving truth. Accordingly, as every letter, word, and phrase of a sentence has its appointed part to play in giving coherent expression to the thought intended, just so has every scripture its appointed part in unfolding Bible truths. When each is carefully joined in its right relation in the picture of revealed truth, one leading on to and illuminating another, the great over-all design stands out in all the solemn majesty of its mountainous finality and grandeur.
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"The number seven," says the Spirit of Prophecy in duly regarding the significance of this basic numeral in the Bible, "indicates completeness." -- The Acts of The Apostles, p. 585.
The truth of the seven trumpets must, consequently, comprehend all the destruction following each sealing since the world began. Moreover its being true that they came in review before the heavenly judicial tribunal when the judgment was set and the books were opened, and that they begin with those who first lived upon the earth, doubly clear is it, then, that, though unfolding during the judgment, they span in their connection, just as do the seals in theirs, the whole of human history.
These preliminary observations having cleared the way for a connected study of the trumpets, we shall now take them in their recorded order one by one, beginning with
THE FIRST TRUMPET.
Revelation 8:7.
Rev. 8:7. "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up."
Seeing that the trumpets symbolically record the destruction of the wicked after their rejection of God's messages to them, and that the number "seven," denoting completeness, embraces the entire period
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of probationary time and on to the second coming of Christ, the sounding of the first trumpet must therefore be sought as far back in history as the first destruction of a wicked multitude, resulting from their rejection of God's message to them. And the flood being the first such destruction, then obviously the first trumpet, as it came in review before the judgment, reveals Noah's preaching, his purpose in building the ark, and God's reason for flooding the old world.
Bringing up reason, now, as mouthpiece for the symbolism, that it might speak for itself, it tells us that the "hail and fire mingled with blood" and "cast upon the earth," denote something which necessarily originated outside the earth itself. Otherwise it could not be said that "they were cast upon the earth." The three elements (the hail, the fire, and the blood), moreover, represent something which is comprised of three parts, and which not being limited to any particular part or parts of "the earth," were therefore "cast" earthwide.
Going on now to understand the symbolism as it thus basically defines itself, the student will see as he proceeds that its subject not only becomes clearer and clearer, one truth dovetailing with another, and all reinforcing the whole, but also that it holds a stirring present truth lesson. Seeing this, he will know that heaven's appointed time for the unfolding of the trumpets has come, bringing the momentous truth set
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forth herein.
Then as he proceeds, in the light of this realization, to inquire into the significance of the "fire" (taking it first because of its being the commonest of the three elements involved), he will be guided by the three-fold fact that God's presence in the "bush" was manifested to Moses by a flame of fire (Ex. 3:2; 19:18); that the Lord likens His Word to a fire (Jer. 23:29), and that on the day of Pentecost, the Holy Ghost appeared as "tongues like as of fire." Acts 2:3.
In the light of these three occurrences, the casting of fire upon the earth is seen to be symbolical of the descending of the Holy Ghost with the words of Truth, in which are the Father and the Son, even as the Father is in the Son (John 14:9). Thus through the Spirit, Whose ubiquitous influence cannot be circumscribed, our Lord "went and preached" to the inhabitants before the flood came. Through Him, too, our Lord was "quickened." 1 Pet. 3 :18, 19, 20.
Next, as the Word declares that "the life of the flesh is in the blood" (Lev. 17:11), "the blood" is seen therefore to be symbolical of mortal life.
And the simple question which God puts to Job "hast thou seen the treasures of the hail, which I have reserved against the time of trouble?" (Job 38:22, 23), reveals that the "hail" is symbolical of destruction.
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And hail's being frozen water denotes a destruction by water -- the flood, which could not be symbolized by water in its liquid form, because fluid water symbolically stands for "life," or "people." (See John 4:14 and Revelation 17:15.) Hail, therefore, is the only element that can perfectly symbolize a destruction by water.
So by these three elements (hail, fire, and blood) is figuratively described the message which Noah preached: namely, the destruction by water (hail); the building of the ark to preserve mortal life (blood); and the power of the Spirit of Truth (fire), by which the message was brought and proclaimed. To state the facts in other words, the Spirit of truth (fire) in Noah's message provided the ark to preserve the lives (blood) of all who heard His voice and entered therein. To all, though, who did not accept His voice and enter in, the message brought destruction by the flood (hail).
When Noah knew that his God-given work was finished because the wicked-multitude had "slighted, spoken against, ridiculed, and rejected" his message, he and his family moved into the ark. Then the flood came, and all who had not sought the ark's shelter were carried away by the raging waters.
Thus it is that the victims of the flood are symbolized by the third part of the "trees" and by the "green grass" (Rev. 8:7)
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which were burned (doomed by the power of the Spirit against Whom they sinned), and which distinguish two classes of people.
But why "burnt" instead of "drowned"? Let us not forget that we are herein studying truth by means of symbols. The act of destruction denoted by the literal acceptation of the word "drowned," would be actual instead of symbolical, and would thus twist the key of interpretation: for if every term is not symbolical, how shall we differentiate those which are from those which are not? And how shall we know by which to define the truth? The word "drowned" would not symbolically signify destroyed, but rather immersed in life -- submerged among great masses of people (Rev. 17:15).
And "fire" being symbolical of the Spirit of Truth, it follows therefore that those who sinned against Him in rejecting Noah's message, were figuratively "burnt," and that therefore the wicked suffered His vengeance ("fire") for sinning against Him.
To illustrate: should one commit murder and be convicted by a law which demands capital punishment, then his life would be in forfeit to an instrument of death. But is the crime or the implement of execution the cause of his death? -- The crime, of course; for if the accused is found guiltless, the law cannot impose the penalty.
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Just so with the antediluvians: they did not perish because the flood came, for any who would, could have gone into the ark. Indeed, had all repented, they would have thereby given God cause even to withhold the flood. But they committed the unpardonable sin against the Holy Ghost, rejected Noah's message, refused to get into the ark -- a sin which brought upon them the penalty of divine law (the flood).
That the "green grass" and the "trees" are symbolical of two classes of living beings, is quickly seen from Nebuchadnezzar's dream in which he saw himself likened to a "tree," and the common people of his kingdom, to the "tender grass of the field." Dan. 4:10, 14, 15, 20, 22; Isa. 40:6, 7. And Jesus, speaking of men in responsible positions, said that "every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Matt. 3:10. Plainly, therefore, the common people destroyed by the flood, were symbolized by the "green grass," and their leaders, by a third part of the "trees." "And every living substance," reads the record, "was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark." Gen. 7:23.
Simply because a third part's being burned gives the inference that two parts
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were left, must we therefore believe that twice as many were spared as were lost? And inasmuch as there were just eight saved, shall we then conclude that only four souls (trees) were lost?
Such conclusions are reached only by setting aside the rule of interpretation. Ever remember that we are studying prophetic events through symbols. Let not the mind be diverted from a symbolical to a literal enumeration of those who perished and of those who lived.
Finding explication in the "third part of the stars of heaven" (Rev. 12:4), -- the wicked angels whom Satan drew away with him, -- "the third part of trees" is seen to denote the wicked rulers of the antediluvian world. The two parts of the stars, or angels, remaining in heaven were the righteous ones. Correspondingly, the two parts of the "trees" which were not burned are symbolical of the righteous who survived the flood. Had Inspiration stated that two thirds were burnt and a third left, instead of the converse, the statement would have been symbolically incorrect because a figurative "third" in the trumpets always means the wicked irrespective of number.
Why were all the people who were in the ark symbolized by trees? Why not by grass? -- Because grass as compared with trees lacks the fitting characteristics, such as stature, sturdiness, stability, and
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long life. Grass would not, accordingly, either logically or Scripturally symbolize the inmates of the ark as the progenitors of all post-diluvian nations.
Thus, as in one short verse of Scripture the whole story of the flood is told, there is seen in the symbolism of the first trumpet, not only a marvelous simplicity and accuracy in telling the past but also a great economy of time and of writing material, the latter being a commodity which was then at a great premium. And this same supreme wisdom runs throughout, continuing with
THE SECOND TRUMPET.
Revelation 8.8, 9.
Rev. 8:8, 9. "And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed."
As the fulfillment of the first trumpet brings us up to and including the flood, the time of the second trumpet must therefore be sought in the first post-flood destruction preceded by a message. And to locate its beginning, we need only to reason that since Scripturally a mountain represents a church or a kingdom (Zech. 8:3; Isa. 2:3), then the "great mountain's" being enveloped in fire, as was the bush from which God spoke to Moses (Ex. 3:2, 4),
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can mean only that God's presence was then in the midst of and round about His people. And at that time they were, we know, the Israelite movement the first post-flood church with a message -- the ceremonial system. Leading this mighty army of the Lord, went the pillar of fire before; and shielding it, followed the pillar of cloud behind.
After the mountain was afire, it was "cast into the sea." The sea, the storehouse of the waters, represents the original abode of "peoples, and multitudes, and nations, and tongues" (Rev. 17:15). Hence, while it stands for the world as a whole the place wherein the nations (waters) reside it definitely localizes the place wherein the church (mountain) appears. This is borne out by the prophet's words: "Sing unto the Lord a new song, and His praise from the end of the earth, ye that go down to the sea [where the world originated -- Palestine], and all that is therein." Isa. 42:10.
Bear in mind that only the third part of the "sea [world] became blood," also that the Israelite movement reached only a part of the world (in symbolical terms, the "third part" of the "sea") -- those heathen with whom the movement came into close contact, especially in the promised land. Very obviously, then, the "mountain" is symbolical of the Old Testament church.
When the "mountain" (the church) was
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cast into the "sea," and "the third part of the sea became blood," "the third part of the creatures which were in the sea, and had life, died." The "blood" again, of course, represents mortal life. This being so, then it follows that the third part of the "sea" (world) which became "blood" (life), was that portion into which the "mountain" was "cast," into which God's people were brought. Accordingly, that portion, Palestine, became a life-saving refuge to those who fully united with the movement, but a shambles for those who did not, just as Noah's ark was a life-saving refuge to those who entered in, but an agent of destruction to those who remained out.
Concerning the third part of the creatures which died, the Bible would be in guilt of gross superfluity to say that they "had life" if by that It meant mortal life, for how could they have died unless they had mortal life? Hence they were figurative only of those living who were privileged to have eternal life, and who once embraced it, but who later, through wickedness, lost it. Thus, only a symbolical "third part" of all who had eternal life, but who sinned it away ("died"), were destroyed.
Rev. 8:9, last part. "And the third part of the ships were destroyed."
The "sea" being symbolical of the old world, the "ships" must accordingly be figurative of objects which were supposed
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to shelter and to convey people, and which, though promising to transport them safely over the sea (world), fail to reach the shore beyond. They, consequently, can portray only the heathen religions and their temples, which offered to their adherents transport to a world hereafter. But not seaworthy, they met with disaster while in voyage. Both they and their temples were destroyed by the Israelites in response to the command of the Lord: "Ye shall utterly destroy all the places [temples -- "ships"], wherein the nations which ye shall possess served their gods upon the high mountains, and upon the hills and under every green tree: and ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place." Deut. 12:2, 3.
In another instance, under a different set of circumstances, when the church is figuratively passing over land instead of over water, chariots in place of ships are used to symbolize the church. (See Tract No. 2, The Warning Paradox.)
In their perfectly fitting respectively the first two periods of the ancient world, the first two trumpets give warranty that the succeeding periods are also perfectly symbolized by the succeeding trumpets. The truth therefore concerning the third period, is symbolized by
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THE THIRD TRUMPET.
Revelation 8:10, 11.
Rev. 8:10. "And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters."
Falling from heaven, the "star" clearly shows that it can only represent some sort of heavenly object descending to earth. Its burning as a "lamp" is indicative of an object having intrinsic power to give light, and the only such light-bearing object coming from heaven is the Word: "Thy Word," corroborates the Psalmist, "is a lamp unto my feet, and a light unto my path." Ps. 119:105. And since the star falls only upon the "third part" of the rivers (nations -- Rev. 17:15), it reveals itself as symbolical of the Old Testament Scriptures, for it was the Old Testament Scriptures that were not at that time accessible to all the nations (rivers) of the earth, but only to a portion (a symbolical, not actual, third part) of them.
Though upon the "rivers," the star fell on the third part only, it lit upon all "the fountains of waters." This fact shows that the Old Testament Scriptures fell into the hands of two classes of people -- "rivers" and "fountains." The former one represents nations which came in close contact with the Bible. (These are such as "the waters of the river, strong and many, even the king of Assyria." Isa. 8:7.) The
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latter represents His chosen people (the twelve tribes of Israel), in whom His Word was the waters of life, making them living fountains. Thus "he that believeth on Me," declared the Lord Himself, "...out of his belly shall flow rivers of living water" (John 7:38); and: "the fountain of Jacob shall be upon a land of corn and wine." Deut. 33:28.
Rev. 8:11. "And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter."
A bitter an aromatic herb, wormwood acts both as a cathartic and as a tonic -- qualities and virtues the significance of which must discover the symbolic meaning of the name "Wormwood." A cathartic being something possessing purging and cleansing virtue, the name "Wormwood" must, therefore, first of all, denote a purging agent. And as the Word of God has the power to purge away the cause and effects of spiritual debility and to restore healthy functions and tone to the sin-sick soul, it obviously is the only such agent which, in this connection, the name "Wormwood" fittingly symbolizes.
Consequently, the bitter's cathartic and tonic virtues denote that the Word of God, though indeed a bitter to one's carnal taste, is to the honest, who love It for the good It will do them (purify the heart and soul), their sweetest joy; whereas to the dishonest, whose carnal taste is their god, and
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who love not the truth, the Word is as gall to their taste. And doubly so it is because they love, above the ways of salvation, the ways of the world, and these It condemns.
The herb's aromatic quality reveals that those who eat the Word of God, be It ever so bitter to their carnal taste, will find in It the surpassing aroma of heavenly influence, which will cause them to breathe out "a savor of life unto life."
Each revealing progressively momentous truths, the first three trumpets indicate that the remaining four trumpets, approaching nearer in turn the period for the benefit of which the cumulative lessons of the entire symbolism were given, ought to reveal increasingly still more momentous lessons. And precisely this is what the student of the subject will find as he now enters upon the study of
THE FOURTH TRUMPET.
Revelation 8:12.
Rev. 8:12. "And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise."
Having affected the stars, the moon, and the sun, a symbolization of an entire solar system, upon which life depends for its existence, the action disclosed in these verses shows that these heavenly objects represent something without which all
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earthly life would cease to exist. Without dispute, they must therefore, in this setting, depict the church of God -- the light and life of the world. Thus, transparently clear is the twofold lesson that only for the sake of the church does the world today stand, and that without its light and vitalizing energy, life upon earth would become extinct as quickly as it would if the sun and the moon should withdraw their influence from the earth.
Seeing, however, that the interpretation herein is based not only upon logic but also upon the Scriptures Themselves, hence to Them we turn for final word in the present connection. And this we find in Joseph's dream and its interpretation: "And, behold, the sun and the moon and the eleven stars," said Joseph, "made obeisance to me...and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" Gen. 37:9, 10.
In Jacob's time, his family was (1) the repository of the unwritten Word of God, (2) the holy temple, and (3) the congregation of the saints. Being all three, it was therefore the living church of God. Jacob accordingly interpreted the sun moon, and stars as symbolical of his household -- the light of the world then.
And the fact that the father, the mother,
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and the twelve sons comprised the church at that time, is conclusive evidence in the proof that the sun, the moon, and the stars are figurative of the church of God in three parts, the first of which is here symbolized by
The Smitten Sun.
The great illuminating and vitalizing physical force of the entire solar system, the sun obviously figures forth the Word of God in the church -- the great spiritual light-giving and life-sustaining force in the world. Consequently, its being smitten shows that the church's light for the time being was dimmed. And this leads us on sequentially in the symbolism to
The Smitten Moon and Stars.
Reflecting the light of the sun where the sun cannot emit it, the moon accordingly symbolizes the church sending forth the message (light) from the Word (sun) to this dark world. This symbolical interdependence between moon and sun shows that without the church, the Word Itself cannot shine upon earth. And since the light from the Word, sun, here symbolized was the ceremonial system, which could not be carried on without a special structure, the "moon" is therefore symbolical of the tabernacle and of the temple, by which the light of the message -- the sacrificial service -- was reflected. This being true, then the "stars" are obviously figurative of the church membership. And hence the
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smiting of them along with the sun and the moon symbolically reveal a punishment upon ancient Israel.
But only a third part of them was smitten. So it follows that the Israelite nation falls into three parts, one of which was smitten. And as the nation's history embraces three distinct periods (first, from the exodus from Egypt to the possession of the promised land, second, from the occupation of the promised land to the captivity in Babylon; and third, from the deliverance from Babylon to the Advent of Christ), therefore during one of these periods they were "smitten."
From the interpretation of these solar symbols ("sun," "moon," and "stars"), not to be gainsaid, the fourth trumpet is seen to reveal the punishment which came upon the Jewish nation in the period of the kings. For it was in these days that the temple, its service, and its people were "smitten"; that is, the nation (stars) was taken into Babylonian captivity, the temple (moon) destroyed, and the service (sun) abolished for a period of time. Thus resulted spiritual darkness in the earth, as is depicted by the "darkness" of the "third part" of the "day" and of the "night."
This great ruin was brought about by the Jewish leaders because "they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people,
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till there was no remedy. Therefore He brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: He gave them all into his hand.... And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: to fulfill the word of the Lord." 2 Chron. 36:16, 17, 19, 20, 21. "And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon." 2 Kings 25:7.
So, because the religious services, the temple building, and the nation were smitten, the light which once shone through them was extinguished for more than seventy years, until the temple was rebuilt and the sacrificial services reestablished. Manifestly, therefore, the "day" (that portion of the earth where the light of the sun directly shines) stands for the "promised land" and the "night" (that portion of the earth where the light of the sun is reflected by the moon and the stars) stands for the heathen lands.
Clearly, then, the symbolism reveals
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that when the nation was taken into captivity, and the sacred vessels were removed and then left in a state of desuetude, spiritual darkness descended everywhere. This truth is borne out by the parallel physical truth (from which the symbolism derives) that in a day and a night the earth makes a complete revolution on its axis, its every inch being darkened sometime within the twenty-four hours involved. Correspondingly, the symbolism shows that the religious system of ancient Israel was the only spiritual light in all the ancient world, and Israel itself the only church recognized by the Author of the Scriptures.
What a momentous truth today for a sectarian Christendom! Let it admonish all who choose to walk in the light, to
Avoid the Mistakes of Others.
O how terrible the thought of closing the heart and thereby turning a deaf ear to the pleadings of the Spirit of God! Think what great sorrow and suffering could have been averted had men not been so hardened in pride and self-conceit! It was too humiliating for those leaders in Israel of old to acknowledge their mistakes and receive corrections from God's humble servants, the prophets. But their ignoring the truth did not perpetuate their exaltation in the eyes of the people, as they had expected it to. Neither did their killing the prophets make right their error or cover their sins. Nor did it silence God,
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but rather in course of time exposed their utter ignorance and uncovered their shame before the whole world.
Should God's people at this time repeat the mistakes of the Jews, then the punishment decreed in the words, "there shall be weeping and gnashing of teeth" (Matt. 24:51), would fail to find in intensity its parallel in any age. A full realization, moreover, simply of the disappointment of being on the very verge of stepping into Paradise but falling short and finding oneself instead plunged in hell, would be enough to stab one through and through with the most anguishing remorse! Let us therefore open wide our hearts as we read the Lord's pitying plea:
"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Matt. 23:37, 38. "The Lord's voice crieth unto the city, and the man of wisdom shall see Thy name: hear ye the rod, and Who hath appointed it." Mic. 6:9. And for failure to hear His voice, remember that
God May Smite Whereas Men Cannot.
Just as it is impossible for any being aside from God to injure the heavenly planets, so likewise it is impossible, the symbolism reveals, for anyone to injure
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the church when she is fully surrendered to God and consequently under His protection. Thus symbolically, He assures His people that He does not allow to come upon them any evil but that which they themselves invite and which, for their good, He may permit. "Behold," says the Psalmist, "He that keepeth Israel shall neither slumber nor sleep." Ps. 121:4. "...for he that toucheth you toucheth the apple of His eye." Zech. 2:8.
By many of God's servants were these promises realized. Notably there was the instance when the exodus movement reached the Red Sea, and later the river Jordan, and both bodies of waters "rose up upon an heap" to afford the people a safe passage, and to destroy their enemies; also when the three Hebrews were delivered from the fiery furnace; Daniel, from the lion's den; Mordecai and his people from the execution instigated by Haman; and Elijah, from the hand of Ahab and Jezebel.
Indeed, "if ye have faith as a grain of mustard seed," as the Saviour declares, "ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you" (Matt. 17:20) although the wicked bring
THE WOES.
Revelation 8:13.
Rev. 8:13. "And I beheld, and heard an angel flying through the midst of heaven,
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saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound."
The last three of the seven trumpets being woe trumpets, unlike the first four, some great change, obviously is to take place between the first four and the last three.
Having up to this point brought us to the destruction of the first temple and on to the building of the second, the prophetic Word of God leads us on now to the first advent of Christ and to His crucifixion, the next great events associated with the trumpets. And these events, ushering the Old Testament era out and the New one in, disclose that the last three trumpets embrace the history of the New Testament period. The woes, consequently, point first to Satan's persecuting the faithful in his endeavor to keep them from embracing Christianity, and second to his persecuting the heathen in his endeavor to Christianize them! The first woe comes with
THE FIFTH TRUMPET.
Revelation 9:1-12.
Rev. 9:1-4. "And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And He opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon
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the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing neither any tree; but only those men which have not the seal of God in their foreheads."
Taking in order the parts (the "star," the "key," the "pit," the "smoke," the darkness, and the locusts) of this fifth trumpet symbolism, we come first to
The Star.
Just as did the star of the third trumpet, so this fifth-trumpet star descended from heaven to earth. And as the third-trumpet "star" has been conclusively identified as representing the advent of the Bible then this latter one, since it is similar to the former must stand for something the equivalent of It.
The Bible and Christ being complementary affinities, each the Word of God (John 1:1-14), then the fact that the descent of the first "star" is symbolical of the advent of the Bible, compels the conclusion that the descent of the second star is symbolical of the first advent of Christ. Moreover, the star is personified as "Him" (masculine in gender), thus being limited to a male person. And finally Christ Himself gives testimony that He is "the bright and morning star." Rev. 22:16. To Him, be it remembered, was given
"The Key of the Bottomless Pit."
"And I saw an angel come down from
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heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." Rev. 20:1, 2.
As Christ is the one who secures Satan's captivity, thereby ushering in the millennium, He alone can be fittingly symbolized by the "angel...having the key of the bottomless pit," and by the "star" to whom the "key" was given. And as the "giving" of a thing to any certain one must precede the having" of it by that one, the verbs "given" (Rev. 9:1) and "having" (Rev. 20:1; 1:18) point, of course, to two different times. Obviously, therefore, Christ received the "key" at the sounding of the fifth trumpet -- sometime before the millennium. Hence at the commencement of the millennium He already has it.
Christ's mission being to bring deliverance from the prison house of sin and of death (the bottomless pit), and to do so through the preaching of the gospel, the key, therefore, must be figurative of the gospel, the only power that is able to set free those who are imprisoned in
The "Bottomless Pit."
Since the "bottomless pit" of Revelation 20:3 is symbolical of the earth as a prison house during the millennium, then the "bottomless pit" of Revelation 9:1, being identical, must likewise be symbolical of
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the earth as a prison house at another time.
This implicitly Biblical interpretation of the "star," the "key," and the "bottomless pit," reveals that the earth, at Christ's first advent, had become a prison house (a pit) for God's people and that Christ came to open it in order to save them.
The very fact that God's people are vested with the power to keep open the bottomless pit, then should they be defeated, the pit would be shut and would become a prison house from which there would be no escape unless it be reopened. And so Satan in the latter days of the Jews, as sacred history records, attacked them, took them captive, and thus shut the pit. And knowing that when the Saviour should come, He would open it, the dragon therefore stood ready to devour the "child as soon as it was born." Rev. 12:4. But losing sight of the infant Christ, he incited Herod to slay "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt. 2:16), in the hope of making rid of the Saviour. Under the protection of Providence, however, Christ was kept from the bloody hand of Herod. Then subsequently with the gospel key, He opened the "pit" and freed His people. This, He Himself avowed:
"The Spirit of the Lord," He declared, is upon Me, because He hath anointed Me to preach the gospel to the poor; He
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hath sent Me to heal the broken-hearted, to preach deliverance to the captives and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." Luke 4:18, 19. And as a result of opening the pit, there came
The Smoke, the Darkness, and the Locusts.
Rev. 9:2. "And He opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit."
For the significance of the "smoke," we need look no further than to the ceremonial system which was "a compacted prophecy of the gospel." -- The Acts of the Apostles, p. 14. There we behold the ascending smoke of the ceremonial offerings which, as we know, prefigured Christ's great sacrifice in behalf of the human race. Accordingly, the smoke which came from the "pit" is symbolical of Christ's crucifixion and the "darkened sun" and "air" are symbolical of the "darkness over the whole land" from "the sixth hour...until the ninth hour" (Mark 15:33) -- while He was dying on the cross. And the darkness covering the land for the period of these three hours shows that at the moment the sixth hour struck, the "pit" was opened.
This clear sequence of facts shows that with the gospel key (the good news of salvation through His shed blood) Christ
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opened to His captive people, the way of deliverance from the prison house -- the "bottomless pit" of sin and death.
Thus we see, to recapitulate in brief, that the "star" is symbolical of Christ; the "key," of the gospel; the "pit," of the earth, the "smoke," of His sacrifice; and the darkening of the "sun and the air," of the "darkness" that covered the world during His crucifixion. Perfect symbols.
Rev. 9:3, 4. "And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads."
With the smoke symbolizing the crucifixion, and the locusts coming out of the smoke, the only admissible conclusion is that they are symbolical of the Christians who came as a consequence of the sacrificial blood that was shed on Calvary. And the fact that they were to hurt "only those men which have not the seal of God in their foreheads," makes this conclusion even more inescapable. For only a true Christian, one who has a personal experience with God, a perfect knowledge of His Word, and who is filled with His Spirit, can discriminate saint from sinner. He, only, can recognize who has the seal and who does not have it, when the latter is cloaked in a counterfeit robe of righteousness.
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The idea that the locusts are symbolical of the "Saracen" warriors is both unscriptural and illogical, for, unlike the locusts, the Saracens killed as many as opposed their way. Especially did they trouble the Christians -- those who had the "seal of God in their foreheads." And such precisely is Satan's business, that he might kill all who have the seal of God. To those though, whom the "locusts" represent, the restraining order "was given that they should not kill" (Rev. 9:5) anyone, their business instead being to hurt "only those men which have not the seal of God in their foreheads." Rev. 9:4. For this reason, also the one prior, the "locusts" cannot symbolize the followers of Mohammed or of any other of Satan's agents.
Had the Christians not been told "that they should not kill," they naturally would not have known that they were entering into the period of grace, and so would have followed the example of the Jewish nation when, as a theocracy charged to execute God's judgments, they were commanded to kill and to drive out of the land (as was revealed by the first three trumpets) both those who were departed from Him and those who did not acknowledge Him as the only true God. His command, however, to the locusts "that they should not kill," inaugurates a significant change in His people's dealings with His enemies. The great principle of non-resistance enjoined
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in this change, Christ enunciated in His sermon on the mount:
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." Matt. 5:38, 39.
Preaching Christ and Him crucified was a bitter cup to quaff for those who, because they loved sin and despised reproof, hated Him and His people. The Christians consequently became a great nuisance and vexation to their antagonists. Indeed, just as the Old and New Testament Scriptures, the "two witnesses," which are the "two olive trees," -- "two prophets" (Rev. 11:3, 10), -- were so great a torment to the wicked during the "forty and two months" (Rev. 11:2), just so the locusts became so great a torment by the preaching of the gospel that both the Jews and the Romans persecuted and killed as many of them as time allowed, thus fulfilling "the first woe."
Just think how many were converted on the day of Pentecost alone -- "about three thousand souls"! And following that "the Lord added to the church daily such as should be saved"! Acts 2:41, 47. This sudden great increase in numbers among the Christians, after the crucifixion, made them appear to be swarming like "locusts."
Then, too, locusts can neither be
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frightened nor made to defend themselves under any provocation. Neither is there felt in the human heart any sorrow or pity for them, be they ever so ruthlessly killed. Yet they cannot be exterminated by the human hand. For these reasons, they are a perfect symbol of the early Christians' indomitable courage and meekness in the face of the cruel oppression of them by their heartless enemies, and of the impossibility of the latter's bringing about an extinction of Christianity.
Rev. 9:7, first clause: "And the shapes of the locusts were like unto horses prepared unto battle."
Horses are prepared for battle by being well trained, a fact which in this connection manifestly denotes that the early Christians swiftly and proficiently marched on with their message, as horses in battle array.
Rev. 9:7, second clause. "And on their heads were as it were crowns like gold."
So obvious as to require no interpretation, the locusts' having "crowns of gold" signifies their being invested with authority pure and excellent: the authority of Christ. And such was exclusively the investment of the members of the early Christian church. Christ secured it unto them in His commitment:
"I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in
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heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." Matt. 16:19.
Rev. 9:7, third clause. "And their faces were as the faces of men."
Observe that the locusts have human faces symbolizing intelligence, but mark especially that they are masculine. Were they feminine, the symbol would be faulty, for the face of a woman does not naturally characterize a soldier.
Rev. 9:8, first clause. "And they had hair as the hair of women."
A woman's hair being her glory (1 Cor. 11:15), and a "woman" being symbolical of the church (Jer. 6:2), the feminine hair shows that the "locusts" were affiliated with the church, and that she was their glory. "So that we ourselves," says Paul, "glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure." 2 Thess. 1:4.
Rev. 9:8, second clause. "And their teeth were as the teeth of lions."
Though a lion is the most fearsome of beasts, yet had he no teeth, he would be scarcely more fearsome than a dog. The locusts' having the teeth of lions denotes that the early Christians had far greater potential power to defend themselves and to kill every beast (man) that was not of their kind (a Christian) than had ancient Israel against the heathen in their day. For
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this reason it was necessary to command the "locusts" not to kill. A demonstration of the power which they possessed is seen in the fate of Ananias and Sapphira, who instantly, upon Peter's exposing their sin of dissimulation, fell dead at the apostle's feet (Acts 5:1-11). Clearly, then, if Peter, without exertion on his part, had sufficient power to destroy hypocrites who came into his presence, he most certainly had as much power to destroy the heathen who attempted to retard the advancement of the gospel.
Rev. 9:9, first clause. "And they had breastplates, as it were breastplates of iron."
The Scriptural significance of "breastplate" is "faith and love" (1 Thess. 5:8) -- the Christian's only defense. And the locusts' breastplates were "as it were breastplates of iron," the strongest metal known. The faith, therefore, of those fearless soldiers of the cross was so invincible, and their love for Christ and for His people so pure and unconquerable, that "daily in the temple, and in every house they ceased not to teach and preach Jesus Christ" (Acts 5:42), though for so doing they were killed like locusts. O what a contrast between these heroic love-slaves of Christ and most professed Christians of today!
Rev. 9:9, second clause. "And the sound of their wings was as the sound of chariots of many horses running to battle."
As has been seen so far, the symbols of
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the fifth trumpet show that though the early disciples were mercilessly persecuted and killed yet they openly and fearlessly swarmed to the battle-line to proclaim the gospel of Christ. And in giving an individual sample of their fearless efforts, Paul says: "I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks...not knowing the things that shall befall me." Acts 20:20-22.
How many of today's disciples of Christ would knowingly risk their lives for the proclamation of the gospel? Even in time of peace most Christians would rather send a missionary to do the work which the Lord calls to be done than to go do it themselves. In thus serving by substitute, by proxy as it were, they are not unlike the cuckoo who lays her eggs in other birds' nests for them to hatch and to care for. And some, because of their ignorance of Christ's majesty and of His power to protect, and because of their blindness to their duty and to the "recompense of reward," are even ashamed openly to confess Him in word and in deed.
(Rev. 9:10 will be explained after Rev. 9:11).
Rev. 9:11. "And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon."
Genuine Christians, as subjects of the
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kingdom of Christ, have over them Christ, their King. Ruling over them in Old Testament time (1 Cor. 10:1-4) as well as in New Testament time, He is therefore King over them in both periods. Consequently the Old Testament Scriptures being originally written in the Hebrew tongue give Him the name Abaddon, whereas the New Testament Scriptures, being originally written in the Greek, give Him the name Apollyon.
In the blazing light of this symbol, intensifying the illumination from the whole series of symbols of which it is a part, and which no human mind could either have devised or thus rightly interpreted, Christ is clearly seen to be King of His people in both the Old and the New Testament periods, and Author of the Scriptures in both the Hebrew and the Greek. And from this fact it follows that as He is "the Word" (the Bible in human form), His Hebrew name, Abaddon, is also the name of the Old Testament Scriptures, and His Greek name, Apollyon, is also the name of the New Testament Scriptures.
Showing that he recognized Christ's sovereignty over the church not only in the New Testament period but also in the Old Testament period, Paul, in his epistle to the Corinthians, declared: "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were...baptized unto Moses in the cloud and in the sea:...and did all drink the same
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spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." 1 Cor. 10:1-4.
Woe to him who accepts the one Testament and casts aside the other, pays no attention to either, or exalts tradition above both!
Abaddon, Christ's name in the Hebrew, signifying Him as a "destroyer," shows that in the Old Testament period He simply destroyed many of His enemies; whereas Apollyon, His name in the Greek, signifying Him as an "exterminator," shows that in the New Testament period He will exterminate all the wicked. (What beautiful precision of connotation in these symbolic appellations!) And this exterminatory work is vividly pictured in the climactic scene:
"And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness and wrath of Almighty God. And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS. And I saw an angel standing in the sun; and he cried with a loud voi