NOTES ON THE
BOOK OF REVELATION
Written and
Distributed by William J. Hollister
843 S.W. 13th.
Avenue, Miami 35, Florida
May 1, 1960
Address: As
above except May 25 to October 25; during that period, Route 2, Waynesville,
Ohio
I. Forward
About one-half
of these notes were written around twenty years ago. These earlier notes have
been read by some of the brethren, in all probably not more than one hundred.
Some of these readers have expressed considerable appreciation, a few making
copies for their own use. Needless to say the study of Revelation both then and
since has been very enjoyable and profitable, and it is with the hope of
stimulating and contributing to the study of this last message from our risen
and exalted Master, and like profit therefrom, that they are now published.
In these notes
special emphasis is laid upon the comparison and study of all places where the
same character, or event, or group, etc., is referred to. This has produced
practically a topical study of Revelation. It is the method pursued by Brother
Russell in his consideration and writing on the various features of the Divine
Program, and recommended by him. In my efforts to understand the more difficult
and obscure portions of Revelation I have found this method the most rewarding.
However, it requires familiarity with the text, and to gain that frequent
reading will be necessary until its main features at least can be easily and
accurately recalled. The more familiar we are with the text of Revelation as a
whole the more interesting and convincing our study becomes.
Several
following paragraphs are from the letter that in 1941 accompanied the original
collection of these articles. As the years since have passed the realization
has been impressed that many prophecies of the Scriptures are fulfilled
progressively, and the ‘progressive fulfillment of Prophecy’ has become a
frequently used expression. In many instances the efforts to understand
prophecy have been accompanied by a feeling of urgency, which in a sense is
appropriate and cannot be avoided in one who is ‘looking for and hasting unto
the coming of the day of God’ our thoughts and hopes enthusiastically lifted to
that grand event. But there is quite a difference between this ‘hastening unto’
and the tendency in which the writer has shared (and may still be somewhat
affected) to interpret prophetic details so as to ‘hasten’ the conclusion of a
trend that may be clearly seen.
This tendency
may result from the fact that we deal with and conceive only of comparative
forces and conditions; while the great Master Prophet is dealing with
superlatives and absolutes. We are assured that ‘the Lord is not slack
concerning His promises’;’ the vision will surely come’;’ wait for it’;’ it
will not tarry’:the prophecies will be fulfilled, and exactly on time. And the
Almighty assures us further, ‘I the LORD will hasten it in its time’; and, ‘He
will make an utter end: affliction shall not rise up the second time.’.{ Isa
61:22 Na 1:9} Hence the great importance for us as students of Prophecy to
discern TRENDS, but to refrain from the conclusion as to the exact time when a
trend will culminate and the coming events thus indicated be fully
accomplished. This rational effort to understand applies with emphasis at the
present time (1960) with respect to the three primary lines of prophecy of
special interest today, namely: (1) The completion of the Harvest of the
Church; (2) the climax of the time of trouble ending the ‘present evil world’,
and (3) the return of Israel to their land and their conversion. ‘Though it
tarry, wait for it; because it will surely come, it will not tarry’ is a
message and principle we may wisely take to heart and rejoice in.
Quotations
follow from the letter referred to. ‘Brooklyn, N.Y., May 1, 1941 Dear Brethren:
In transmitting this manuscript on Revelation let me say that if any of the
expressions give the impression of over-confidence, please do not so interpret
them. They represent merely the writer’s convictions and suggestions while
continuing earnestly to seek to see ever more clearly the Lord’s counsel in The
Revelation, as he may be pleased to reveal it. In the study of this Book it
seems evident that to reach a satisfactory understanding we must give attention
to the following points:
(1) Not to be
satisfied with an interpretation of a symbol or phrase which occurs more than
once in Revelation until we have carefully considered its use in all such
places. The correct interpretation, it would seem reasonable, will fit equally
well in all; and if it does it will give more confidence that the
interpretation is what the Lord intended us to understand.
(2) A careful
and open-minded consideration of the events transpiring today and in the recent
past, thus endeavoring to discern the TREND or direction of world changes now
taking place.
(3) Recognition
of the great importance of Brother Russell’s writings on this subject, and
hence the careful study of them.
‘Probably many
of the brethren are deterred from making a careful study of Revelation because
of a lingering doubt that, in any event, they will be able to gain a
satisfactory understanding of the entire book. The thought suggested here-in
with respect to the first verse of Revelation has been very encouraging to the
writer on this point, in that it creates a limited objective; namely, to
apprehend and gain for ourselves in this, OUR day, the knowledge which our Lord
intended for us concerning ‘the things which must shortly come to pass.’ This
appears to have been his purpose to show to his people living at any time in
the Gospel age the events of the near future. And this view is sustained by the
several evidently consecutive accounts and the seven letters to ‘the churches.’
‘In our
endeavor to use the Revelation as a glass to look into the near future we shall
be led to consider portions of the book already fulfilled, and to the pages of
history for the confirmation thus available of the interpretation of its
symbols. Nevertheless, the objective continually before us will be to ascertain
the things about to transpire in the near future, and to find the preparation
of mind and heart for those events that the Lord himself has provided for us in
the Revelation.
‘From an
examination of Brother Russell’s writings shortly before he left us in 1916 it
is evident that he anticipated that the church systems would have a short
period of exaltation in close cooperation with the civil powers, each desiring
the other’s support in the world troubles he foresaw to ensue after the close
of the First World War. He thought probably the truth would be restrained and
those who persisted in proclaiming it would suffer persecution. Shortly after
this effort to suppress proclamation of present truth he believed that the
populace would become disillusioned with the nominal systems of religion, turn
on them and destroy them. And his last expressions on the subject indicate that
he felt it quite possible that the final experiences of the true church on this
side the vail would take place at the same time the desperate and inflamed
people not recognizing the difference between hypocritical professors and true
saints. ‘Following this, the passing of the last members of the true church and
the destruction of symbolic Babylon, he believed that all civil governments
would likewise be swallowed up in anarchy; the latter being finally restrained
by the interposition of the Kingdom of the Lord and his saints in glory.
(Foreword to Scripture Studies Vol. 4 dated October 1, 1916; and answer to the
second question on page 625 of the volume ‘What Pastor Russell Said: His Answer
to Hundreds of Questions’)
‘While Brother
Russell’s expectations with respect to the exaltation of the nominal systems of
religion to power in conjunction with the civil governments, and resulting
wide-spread persecution of true saints have not been realized since the First
World War, one would be over-bold to say that such developments could not
possibly yet take place. On the other hand, we seem to have progressed beyond
any period of special cooperation between church and civil power, and in Europe
the weakening of the church systems seems to be definitely taking place at the
hands of the new and unfriendly but dominant civil powers.
‘In one of
Brother Russell’s articles addressed to the brethren (R5633 205633) he calls attention to the rapidity with which Prophecy
was being fulfilled, and that this was different from the past when
fulfillments of prophecy were farther apart. Because of this, the speed with
which history was being made in fulfillment of Prophecy, Brother Russell
exhorts the brethren to watch not only their own hearts, thoughts, conduct, but
also to be alert and watching to see the fulfillment of prophecy in the events
of the day. The suggestions of the enclosed articles are intended by the writer
as a practical application of Brother Russell’s counsel.
With much love
in the Lord,
Brother W.J.
Hollister.’
II. THE BOOK
OF REVELATION A GENERAL VIEW
The Book of
Revelation occupies a unique place in the Scriptures. It is the last written of
the books of the New Testament, and the only one that contains a direct message
from our Lord to his sacrificing followers after he had passed his own crucial
test, had yielded up his life at Calvary and been glorified. The fact that
Revelation contains a message from our Lord after he had been seated at the
right hand of God in the Father’s Kingdom, would make it of special interest to
his followers. Its dedication to his Body members in the flesh undergoing their
trial preparatory to exaltation with him, and for the express purpose of
enlightening them as to ‘the things which must shortly come to pass,’ has
doubtless caused it to be carefully studied by saints throughout the Age in
order to locate themselves on the stream of time, to discern and to be
comforted by the Lord’s foreknowledge of their experiences, the assurance of
his sympathy, encouragement and guidance in their hours of special trial.
It is
impossible to conceive of a message which could have more august and
awe-inspiring authorship, or that would properly arouse deeper interest and
study. It is the Almighty Creator’s revelation to his Son after his elevation
to share the Father’s throne hence it is ‘the word of God’. And it is the
‘testimony of Jesus Christ’ of that message in his revelation to his followers,
recorded in the Book of Revelation. These expressions we find in several
places; and to ‘the word of God, and the testimony of Jesus’ complete devotion
and obedience, ‘keeping it’ in the face of persecution and death, are pointed
out as the requisite for the ‘overcomers’ who will ‘sit down with Jesus in his
throne’.{ See Re 1:2,9 6:9 12:17 19:10 20:4 22:9}
Of deep
interest to every thoughtful follower of Jesus is the promise of a special
blessing to result from the study of this Book, as we read: ‘Blessed is he that
readeth, and they that hear the words of this prophecy, and keep those things
which are written therein: for the time is at hand.’ {Re 1:3} To gain the blessings
hidden in the Revelation therefore, we are admonished at the outset that we
must approach it in the attitude of a reverent student determined to ‘keep
strictly’ at whatever cost the things that are written therein in meaningful
symbols. The study of Revelation in our day has revealed that a large portion
of the book relates to the Harvest of the Age. Its illuminating symbols studied
by Brother Russell in conjunction with other portions of the Scriptures
evidently threw a flood of light on the events and special work of the saints
in the end of the Age. This is clearly indicated in his early writings.
It is suggested
that the book of Revelation falls into three natural divisions. The first
section consists of the first thirteen chapters, and contains several prophetic
accounts in consecutive order of the whole or large portions of the Gospel age.
These prophetic accounts are given under different groups of symbols and are to
some extent parallel. Several traverse the entire period devoted to the development
of the Church, some only a portion of the period; and one carries the reader on
beyond the Millennial Kingdom to the perfected earth, with its inhabitants
restored to perfection, united in loyalty and devotion to God and to their
Redeemer.
These consecutive
prophetic views include the messages to the seven churches in chapters two and
three. We understand these seven churches represent seven periods of the
universal church extending through the Gospel age; but the seven messages are
also designed for the warning, encouragement, instruction of all the churches
throughout the entire period. Chapters four and five seem to record in bold
strokes the work of restoring the human family to harmony with their Creator as
the work of Jesus, ‘the Lion of the tribe of Judah,’ executing the plan of God
after he had gained the authority to do so by laying down his human life a
willing sacrifice. Another consecutive account is found in chapter six, which
pictures God’s plan recorded in a scroll, and the progress of the plan
accomplished through loosing of the seven seals with which it was bound. The
events following the loosing of the first six seals seem to cover the Gospel
age.
Chapter seven
presents the work of sealing the hundred-and-forty-four-thousand who later
stand on Mount Zion with the Lamb. (Re 14) This seal is said to be ‘the seal of
the living God’, and its meaning is ‘to make sure.’ The same word is used by
St. Paul in writing to the Ephesian brethren: ‘In whom also after that ye
believed, ye were sealed with that holy spirit of promise, which is the earnest
of our inheritance until the redemption of the purchased possession.’ {Eph
1:13,14} Chapters eight, nine and ten contain an account of the Gospel age
under the symbol of the seven trumpets, the last of which we understand to be
now sounding.
In chapters 11,
12, and 13, respectively, are three more prophecies of the Gospel age, all of
which emphasize the long period in which the spurious kingdom of Christ gained
prominence and exercised great power in the world. The first of these portrays
the testimony of God’s Two Witnesses, the Old and New Testaments, being given
in ‘sackcloth’ of dead, or unused, languages. The second presents the conflict
in the ecclesiastical heaven between Pagan Rome (the ‘dragon’) and the
worldly-minded, ambitious nominal Christian hierarchy; the triumph of the
latter (the ‘Man-child’) and its exaltation during the same period in which the
Two Witnesses were giving their testimony in sackcloth. As a result of the
development of the Papal power the true church is pictured as being borne out
into the ‘wilderness’ and there nourished for the same period of time in which
the Two Witnesses were giving their testimony clothed in sackcloth. (R306 200306)
In chapter 13
this same period is given as the time in which the Papal ‘beast’ is given
‘power to act’; and the context indicates the nature of those actions to be
‘blaspheming’ (misrepresenting) God and his true people, making war with the
saints and overcoming them. As Brother Russell has pointed out, each of these
three accounts indicates the same length of symbolic time 1260 days. This
period has been demonstrated to be 1260 years, ending about 1799; and as we
should expect, the ‘Two Witnesses’ have since been freed from their sackcloth
of dead languages and circulated broadcast all over the world in the languages
and dialects of the common people; the power to persecute has been taken from
Papacy, and the true Church has been relieved correspondingly. (R318-323 200318)
The Second
Division of the Book of Revelation includes chapters 14 to 19. In this section
the work of the Harvest in the end of the Gospel Age is depicted. These
chapters contain several general accounts of the period and also detailed
pictures of its important events. They portray the gathering of the wheat; the
reaping of the vine of the earth; the great outpouring of light on God’s Word
and on every subject; the judgments of God upon the false systems of
Christianity and their final destruction; the resurrection of the saints and
their marriage to the Bridegroom, our Lord Jesus. The Third Division of
Revelation comprises chapters 20 to 22. In it are portrayed the binding of
Satan for the thousand years of Christ’s Mediatorial Kingdom; the resurrection
and restoration of mankind to human perfection under the supervision of the
Christ; the testing of their loyalty to God at the end of the Millennial
Kingdom; and finally, the destruction of Satan and all who, under that final
test, are revealed to be not in complete heart-harmony with their Creator.
III.
NARRATIVE OF THE HARVEST
With this brief
survey of the Revelation, we turn to the prophecies pertaining to the Harvest
of the Age recorded in chapter 14, It is apparent from a careful study of
Brother Russell’s early writings that he gained great inspiration from the
visions and messages of this chapter, and it seems not too much to say that it
and the chapters following in this section became to him a veritable chart of
the stupendous events which the saints living in the end of the age were to
witness, and in which they were to have an important part. (R474-475 200474) What sublime scenes are described in
this chapter! It opens with a vision of Mount Zion, the hill in Jerusalem upon
which the Temple was built. On Mount Zion St. John sees the Lamb standing, and
with Him the ‘hundred-and-forty-four-thousand.’ This company sing a song in the
presence of God which no one but the hundred-and-forty-four-thousand are able
to sing those having been redeemed (bought) from the earth. What glorious
characters are here delineated; only the saints could be thus described. They
are a first-fruit unto God of His creatures; virgins; not defiled with women
(worldly church systems); they follow the Lamb whithersoever He goeth; in their
mouth is no falsehood; they are blameless! They made a full consecration of
their all to God, and they have faithfully paid their vows.
The recognition
of two classes of saved ones on two planes of being, the spirit nature for the
church, and restitution to human perfection for the world of mankind, has been
one of the most prominent features of Harvest truth. While the 144,000, the
Bride of Christ, was not complete when the vision was understood early in the
Harvest period, the Lord’s people during this time have ‘seen’, or understood,
that such a faithful, devoted company were being gathered unto their Lord, ‘to
meet Him in the air,’ and to share with Him in the glory and power of the
Kingdom symbolized by their standing together on Mount Zion.
The record
continues: ‘And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to every
nation, and kindred, and tongue, and people, saying with a loud voice, ‘Fear
God and give glory to him; for the hour of his judgment is come; and worship
him that made heaven, and earth, and the sea, and the fountains of waters.’
(Verses 6,7) St. John describes a messenger (or message) flying in ‘the midst
of heaven.’ Evidently this ‘heaven’ is not the same as that described in
chapter 4, which seems to be the majestic presence of God. Brother Russell
interpreted this angel to represent a message which became due to be proclaimed
to Christians (in the ecclesiastical heaven) early in the Harvest period, and
which has been preached far and wide, namely, that the hour of judgment has
come; and that God is to be worshipped and not the false systems described in
previous chapters which claimed and received the worship of those who ‘dwell on
the earth,’ and exercised power ‘over all kindreds and tongues and nations.’
(Chapter 13:7,8) The expression ‘those who dwell on the earth’ is several times
used in Revelation, and seems to refer to nominal Christians, those on a higher
plane and with greater responsibility than mankind in general. (See Re 6:10;
11:10; 13:14; 17:8; also R321
200321)
The
announcement that the great day of God’s judgment is at hand has been a marked
feature of the Harvest message; that the long reign of evil is about to end;
that these judgments begin with the religious systems which have so long and so
grievously misrepresented God’s character and purposes in their creeds and
practices; that they are to extend later to the nations or civil powers; and
finally to every member of Adam’s race; and that in that time ‘When Thy
judgments are in the earth, the inhabitants of the world will learn
righteousness.’ {Isa 26:9} Needless to say if his judgments mean what was
generally believed and taught previous to the Harvest there would be no reason
to use the imminence of ‘the judgment-day’ as a reason for reverencing and
giving glory to God. But with the clear light of truth on this subject, the
character, purpose, and result of God’s judgments are seen to be strong reasons
indeed for worshipping him.
Let us now
consider the four things of which God is stated by the angel to be the maker.
First, of course, we recognize that God is the author of the marvelous works of
creation the heavens, the earth, the sea, and the fountains of water. Keeping
in mind, however, that Revelation is a book of symbols; that its author, Jesus,
sent his angel to ‘sign-ify’ its messages to St. John and through him to his
church, {Re 1:1} we are prepared to look for the significance of these terms
not only in the physical realm but also in the spiritual, or intangible. The
heaven and earth are the first two of the four things mentioned by the angel.
These terms are used in many texts with evident reference to the spiritual or
higher powers, and to human society, respectively. And so the heaven and earth
of which God is the creator are not only the physical earth, the firmament and
heavenly bodies, but also he is the author of the entire idea or plan of a
human society governed and controlled and protected by a higher, spiritual
power. Additionally, we are told that he is about to establish a ‘new heavens
and a new earth in which dwelleth righteousness’; and through the Prophet
Isaiah we are exhorted to rejoice in this new heavens and new earth which he is
to create and which will mean such transcendent blessings for all men. Isa
65:17,18.
The sea is
frequently used in the prophetic writings, apparently as a symbol of restless,
unstable humanity, not under Godly restraint. The fountains of water evidently
refer symbolically to the truth that, in its purity, is so refreshing. It is
interesting to notice that in the accounts of the false religious systems in
precious chapters all of these symbols are used. For instance, the Papal beast
is said to rise up out of the sea. This institution so thoroughly deceived men
that we are told in chapter 13 the ‘the whole world wondered after the (Papal)
beast and they worshipped the dragon which gave his power unto the beast; and
they worshipped the beast.’ We are also told in the same chapter that this
Papal beast opened his mouth in blasphemy, or misrepresentation against God, to
blaspheme His name and His tabernacle and them that dwell in heaven. The
corrupting influence of this false religious system also seems to be referred
to in the eighth chapter of Revelation, where it is said that a great star,
called Wormwood, fell upon the third part of the rivers and upon the fountains
of water; and that, as a result, many men died of the waters, because they were
made bitter.
The force of the
message represented by the first angel in chapter 14, calling attention to the
fact that God is the Creator of these elements ‘heaven, and earth, and the sea,
and the fountains of waters’ which have been so grievously misused and
misrepresented by the false religious systems, is closely related to his
previous statement that ‘the hour of God’s judgment’ has now come. The
implication is that the One who is responsible as the Creator of these
elements, is now about to take control and to judge the evil institutions which
have so misused the power which he, in his wisdom, permitted them to exercise
in the previous centuries.
The prophet
Jeremiah, speaking to Israel, says that they have forsaken God, the fountain of
living waters, and have hewed out for themselves cisterns, broken cisterns,
that can hold no water. {Jer 2:12,13} Here God compares himself to the fountain
of water, or truth; and this corresponds closely with the statement of the
angel, that he ‘made’ the fountains of water. A river as a symbol of a channel
of truth is familiar to us. The Prophet in Ps 46, speaking for the Church says,
we have ‘a river, the streams whereof shall make glad’ the people of Godeven in
the midst of present world distress. And in the near future we understand that
the ‘river of water of life’ will flow for the instruction, refreshment and
restoration of all mankind, as pictured in Revelation chapter 22.
This angel also
says that God is the Creator or maker of ‘the sea’the people represented by the
sea. The poor, restless mass of humanity has often been greviously mistreated
in the past by God’s mis-representatives. Under the ministrations of the
Kingdom shortly to be established the sea will be no more; that is, restless
mankind now not under religious restraint, will come into accord with God and
thus, as the sea, be no more. {Re 21:1} In another picture, the Prophet Ezekiel
speaks of the sweetening of the waters of the sea as a result of the river of
water that will flow forth from the temple of God. {Eze 47:1-12} Both of these
prophecies seem to convey the same blessed assurance that restless humanity is
to be converted and restored to harmony with their Creator through the
Mediatorial Kingdom of Christ. Certainly the understanding of God’s plan with
respect to the symbolic heavens and earth, the sea, and the rivers and
fountains of waters, which has been made plain to us through the Harvest
message, is abundant reason to worship God; and especially with the additional
declaration that the hour of his judgment has come in which the long reign of
evil is to be brought to an end.
The next
feature of our study is another message proclaimed ‘in the midst of heaven’ the
ecclesiastical heaven, or nominal Christianity. This is also a message that we
have often heard during the Harvest period, one of its most prominent features,
and its correct understanding is peculiar to our day. The passage reads (verse
8): ‘And there followed another angel, saying, Babylon is fallen, is fallen,
that great city, because she made all nations drink of the wine of the wrath of
her fornication.’ This message is repeated in slightly different form in Re
18:2-4, and there coupled with a solemn exhortation to God’s people to withdraw
from Babylon, lest they share her sins and receive of her plagues. Much space
is given in chapters 15 to 19 to these judgments upon the misleading religious
systems that have developed during the Gospel Age. Some sections of ‘Babylon’
have been exceedingly gross in their false claims and misrepresentations of
God, and some have been less so; but the spirit of Babylon, the reverence of
man instead of God, is characteristic of all, and is utterly subversive of the
development of mature Christlike character and the service of God.
In verses 9-12
a third angel (message) follows, giving a message that we will consider a
little later. Following this third angel’s message is another message peculiar
to the Harvest of the age, the time in which we have been living for the past
eighty-five years. It is a glorious messagethe resurrection of the sleeping
saints; and that now as the faithful finish their course, they merely rest from
their ‘labors’ and their ‘works’ (business), service of God and His holy
purposes, continue in the glory of the First Resurrection beyond the vail, in the
new bodies ‘like unto His glorious body.’ {1Th 4:16,17} The remainder of the
chapter presents two phases of the Harvest work. One, we understand, is
accomplished by the Lord in part through the very truths made known during the
Harvest period and recorded in this chapter. These truths of God’s glorious
character and planthe time of His judgment at hand, the fallen condition of
nominal Christendom and its rejection, and the call to the saints to come out
of Babylon and into fellowship with their Head and with one anotherthese great
truths have been a powerful, separating and ripening influence among the
saints. It is the truth that sanctifieswhen received into a good and honest
heartand we recognize the value of these Harvest truths in preparing the remaining
saints for their change. The last three verses of chapter 14 picture the great
trouble upon the world in the end of the Age; when the vine of the earththe
spurious church of Christ, and also spurious ‘Christendom’ (Christ’s Kingdom)
which she has sponsored and directed its fruitage of error, pride and
selfishness fully ripe, is cast into the winepress of God’s wrath. In this
phase of the work of Harvest the saints also have a share that is described in
chapters 15 and 16. (R497-499
200497)
Reverting now
to verses 9-12, we notice that the message of the third angel (verse 9) conveys
a warning similar to that given in Re 18:4 . The substance of this warning is
that inasmuch as the time has come for the judgments upon Babylon, any who are
closely associated with her will share in those judgments. In chapter 13, we
have the history of the great falling away, beginning about the middle of the
sixth century. There a persecuting wild-beast is seen, and this has been
recognized by Bible students as representing the Papal power, the false church
dominating the civilized world. In chapter 13:8 it is indicated that all the
religiously inclined, except the saints, did homage to this false system. Later
in chapter 13 is recorded the organization of another religious system less
gross an ‘image of the beast.’ (verse 14) It is recorded (v.15) that after this
image received ‘life’ it also exacted homage or worship, and ‘caused that as
many as would not worship the image of the beast should be killed.’ Brother
Russell, commenting on this symbolic death decreed by the image of the beast,
interpreted it to mean that, in the nominal Christian world, those who would
not join some denomination recognized as orthodox would have their influence
destroyed among nominal Christians; and they were ‘killed’ in that sense. (R-64 200064) Many of us experienced that kind of death the loss of
influence among our old associates when we came into the truth and refused
longer to reverence nominal Christianity’s claims. (For further consideration
see No. XIII.)
Careful
consideration of verses 15-17 in chapter 13 will be found helpful in the study
of the section of chapter 14 now under consideration. Re 13:16-17 records that
the image of the beast also caused ‘all, both small and great, rich and poor,
free and bond, to receive a make in their right hand, or in their forehead: and
that no man might buy or sell, save he that had the mark, or the name of the
beast, or the number of his name.’ Let us note carefully that only those who had
(1) the mark of the image of the beast in hand or forehead, or (2) the name of
the beast, or (3) the number (value) of his name were permitted to ‘buy or
sell.’ Brother Russell’s interpretation of this verse is confirmed by our own
experience and observation, namely, that only such as were aligned with and
bearing the outward mark of some of the ‘orthodox’ denominations, Catholic or
Protestant, either by mental harmony, (mark in the forehead) or by service
(mark in the hand), were permitted to deal in or teach in the recognized
markets of truth the churches. (R-64-65; S.S.Vol. 2, page 259) And have we not
found that to be our experience during the Harvest? Seldom have we known of a
church being available for the teaching or preaching of the Harvest message. On
the contrary, the usual place where ‘present truth’ has been proclaimed was a
lodge hall, a theater or other public auditorium. We will not now take time to
further consider the visions of chapter 13, but continue our consideration of
chapter 14.
In verses 9-11
it is indicated that, since the hour of God’s judgment has arrived (vs. 7,8),
all those who worship (give homage to) the false systems of Christianity, and
also receive the mark in head or hand, will share in the impending judgments of
God to result in the destruction of those systems. It is worthy of special note
that those who share the plagues upon Babylon not only worship or do homage,
but also receive Babylon’s mark. In these days of judgment upon the false
systems it is not uncommon to learn of former votaries being alienated from
Babylon, and especially true in Europe, the geographical setting of these
prophecies. In Catholic countries of Europe great numbers have relaxed their
allegiance to the church when political or social interests were found to be in
competition. But these who are thus losing interest in Babylon are apparently
those who merely gave ‘homage’ (worship) to the systemsthe ‘children’ which
Babylon was to lose. {Isa 47:9 Re 18:8} On the other hand, those who not only ‘worship’
these systems but also are in mental accord (marked in the forehead), or are
actively supporting them (marked in their right hand), are in great distress as
they witness the declining influence and the loss of much of their former power
and wealth in the countries of Europe.
Verse 12 seems
to refer in contrast to the great advantage of the saints at this timethe
reward for ‘the patience of the saints’to them who ‘keep the commandments of
God and the faith of Jesus.’ Their advantage is, in part, that they are free
from the ‘torments’ coming upon those who are in harmony with and serving
Babylon. How true that is of the Lord’s people in the Harvest period! And how
wonderful it is to see in verse 12 a prophecy of the exact reversal of that
condition which existed before ‘the hour of His judgment’ arrived. In the
period of the success and prosperity of the beast and his image those who
refused to take the mark in the forehead or hand suffered. But today those who
do take the mark in hand or forehead, those who not only reverence but also
receive the mark of special harmony and cooperation, they are the ones who are
suffering torment because these systems are in process of destruction; and
because their hopes and, in many instances their livelihood, are identified
with them. (R475 200475)
IV. WHY
EMPHASIS ON CHAPTERS 14-19?
It may be asked
why we have begun our detail consideration of Revelation at the fourteenth
chapter. In reply, it is evident that definite changes in setting and in the
general situation and work of the Lord’s people are introduced in this chapter.
It presents the very messages and ministry with which we have become familiar
in our own lifetime. The Lord, in the very first verse of Revelation, states
the object of the book to be, ‘To show unto His servants things which must
shortly come to pass’ or as the Diaglott expresses it, ‘the things which must
be done speedily.’ From this introduction it seems reasonable for us to
consider the Revelation somewhat like a low-power glass; not a telescope which
one might expect to use in the early part or down through the Gospel age to
discern the details of the Church’s experiences far into the future; but a
collection of messages from the Head of the Church which would illuminate the
present situation and work of His members in each stage of the Church, and
permit the faithful student to see into the near future and discern ‘the things
which must shortly come to pass.’
In looking back
into the early writings of Brother Russell, the special servant to this (the
last) stage of the Church, we find that he was enabled to use the Revelation
for just that purposeto see the outline of the work of the Harvest, the
appropriate messages to be delivered to the professing Christian church, and in
general outline, the closing scenes of the Gospel age and opening scenes of the
Millennial age. Too, he was permitted to see the meaning of the symbols of the
book, and thus to leave with us the key thoughts which unlock the messages and
visions yet to be fulfilled, and to understand developments which have taken
place since he finished his course and left us.
What is the
Prophetic value, then, which we may expect from study of Revelation at the
present time? We answer that, in accordance with the general object of the Book
as stated by the Lord, we should expect that it would enable us to see into the
near future, to understand the trend of events, and be prepared for the changes
about to take place. We recall that Brother Russell left us before the close of
the First World War; that when he was here in the flesh the Czar was still on
his throne and the head of the Russian church; that the Kaiser still reigned
and was a loyal supporter of the established (Lutheran) church; that Catholic
countries in Europe were free to support the Papacy; that Russian Communism was
then unknown, and likewise Fascism and Nazism systems that have since gained
great power which has been used to circumscribe and greatly weaken the
influence, wealth and power of the Catholic and Protestant churches. It is
related of Brother Russell that on board a ship in 1916 a brother was asking
him about future developments and his understanding of prophecies relating to
them. They were nearing port, and there were some billboards along the shore.
Brother Russell called attention to them, saying that he could see the boards
and could make out some of the illustrations on them, but only indistinctly. He
used this as an illustration of his own position; saying that he could see some
of the events in the future only indistinctly, but that just as he would be
able to see more clearly the messages on the billboards when he got nearer to
them, so he expected to see these details of prophecy more distinctly when he
got further along, nearer to the events they describe.
V. ‘THEY
THAT DWELL ON THE EARTH’
THEIR
ASTONISHMENT AT ‘THE BEAST THAT WAS, AND IS NOT, AND YET IS.’ (Chapter 17)
The Revelator
says of certain details in the judgments upon the false systems of Christianity
and the means that God would use for their overthrow, that ‘they that dwell on
the earth shall wonder (be astonished) whose names were not written in the book
of life from the foundation of the world, when they behold the beast that was,
and is not, and yet is.’ {Re 17:8} It is indeed interesting to note that in the
immediate present we see developing again the Pagan (non-Christian) outlook and
ethic in Europe, where, many centuries ago, Papacy displaced Paganism and
succeeded to its ‘power, and seat, and great authority.’ {Re 13:2} St. Paul, writing
to the Thessalonian church, tells them there would be a great falling away,
resulting in the development of the ‘Man of Sin.’ He speaks of an influence
which at that time hindered the development of that false system, and says,
‘And now ye know what withholdeth that he might be revealed in his time.....He
who now letteth (hindereth) will let, until he be taken out of the way. And
then shall that Wicked (One) be revealed......’.{ 2Th 2:6-8}
Brother Russell
interpreted the ‘hindering one’ to be the Pagan Roman Empire. (S.S.Vol.2,
p.288) A few centuries later it was ‘taken out of the way’ and went into
oblivion (the ‘bottomless pit’) so far as independent power was concerned.
Thereafter it was purely Civil power subordinate to and doing the service of the
superior Papal power which occupied the ‘heaven’ the position of religious or
spiritual influence. (See Chapter 12) But now it (Pagan civil power) is again
becoming an active and successful competitor (and persecutor) of the Papal
system and also to some extent of the Protestant church in East European
communist-dominated countries. Using these prophecies of Revelation to discern
the ‘things which must shortly come to pass,’ we shall not be surprised to see
a growing antipathy toward the Papacy in Europe, the continued ‘eating her
flesh’ and later the ‘burning with fire’; and a return to the gross darkness,
the coercion, cruelty, and hopelessness which we call Paganism fallen human
nature unrelieved by even an adulterated Christianity. Thank God that we are
also assured that this pagan power, after it has accomplished God’s purpose in
the destruction of the false Christian system (Ch. 17:16-18), is to be overcome
when it ‘makes war with the Lamb.’ (verse 14)
The writer has
been unable to find in Brother Russell’s writings a complete interpretation of
the seventeenth chapter. He did, however, indicate his understanding that the
‘scarlet beast’ of chapter 17 was the same as the ‘red dragon’ of chapter 12.
(See R-55 and S.S. Vol. 2, 354). Today the differences among the brethren in
their understanding of Revelation with respect to the near future seem to
center around Re 17:8. This verse reads: ‘The beast that thou sawest was, and
is not; and shall ascend out of the bottomless pit, and go into perdition; and
they that dwell on the earth shall wonder (be amazed), whose names were NOT
written in the book of life from the foundation of the world, when they behold
the beast that was, and is not, and yet is.’ Note that this is the same class
‘they that dwell on the earth whose names were NOT written in the book of life’
which in Re 13:8 worshipped the leopard (Papal) beast. Their reactions are
consistent: ‘worship’ of the leopard beast when it is set up above the dragon
(civil power); ‘wonder’ or amazement, when the civil power, represented in the
seventeenth chapter by the scarlet beast, repudiates and persecutes the
counterpart of the leopard beast the same Papal system but there represented as
a harlot. All of the words used in identification of the ‘scarlet colored
beast’ are significant; but now let us consider the statement that it ascended
‘out of the bottomless pit.’
THE BOTTOMLESS
PIT
In the
Revelation there are only four places where this expression occurs, and only
two objects are spoken of as being cast into the bottomless pit. One of these
is Satan himself, in the familiar statement that when the Lord is about to
establish his mediatorial kingdom in the earth, he lays hold upon ‘that old
serpent, the devil and Satan, and binds him for a thousand years that he should
deceive the nations no more until the thousand years should be finished.’ The
other three texts in chapters 9, 11, and 17 evidently refer to another
character or system. Now let us consider for a moment some things abut the
conflict between Christ and His kingdom and His persistent, unchanging
opponent, Satan. As we know, the Lord and the Apostle Paul designate Satan as
‘the god of this world,’ and we are told that his rulership is through control
of the minds of mena spiritual influence, representing what is implied in the
symbol of ‘the heavens’, superior to ‘the earth’ organized human society. Thus
the ‘heavens’ represent Satanic power now in the ‘present evil world’, and the
spiritual power of Christ and His Kingdom in ‘the world to come’. It will only
be after Christ has bound Satan and ‘cast him into the bottomless pit and set a
seal on him that he may deceive the nations no longer,’ that Christ will
establish His reign of righteousness and peace. In other words, Christ, after
casting Satan into the bottomless pit (oblivion) will take over the spiritual
power and authority which Satan previously exercised. We are familiar with the
close parallel between the prophetic titles, authority, position and power
which will belong to Christ in his kingdom, and the titles, authority,
position, and power claimed by the Papacy. Some of these correspondencies are
pointed out in S.S. Vol. 2, page 267. Note also the parallel columns on page
303.
Some additional
parallels seem to be suggested in the Revelation. The Lord is pictured in
chapter 20 coming down from heaven with a great chain in his hand, laying hold
on that old serpent, the devil and Satan, and binding him for a thousand years,
setting a seal upon him that he might deceive the nations no more. During the
thousand years in which Satan is bound Christ replaces him as the spiritual
power ruling in the affairs of mankind in order to accomplish their
reconciliation to God. At the end of the thousand years Satan is loosed from
his confinement in the ‘bottomless pit’; he then goes forth to resume his
opposition to God, deceiving again some of the human race and inciting them to
an effort to overthrow the representatives of the Kingdom’the camp of the
saints’,’ the beloved city.’ Satan’s effort to overthrow the Kingdom is
unsuccessful; and after he has been permitted to thus test the restored race as
to their personal loyalty to God and worthiness of eternal life, both Satan and
those proved unworthy of a continuation of life are destroyed in the ‘lake of
fire.’ {Re 20:1-10}
Now, as to the
foregoing in connection with the spurious, counterfeit kingdom of Christ, ruled
over by the ‘Man of Sin’:Papacy is pictured in chapter 12 as a ‘man-child’
which was caught up to ‘heaven.’ While Satan is indeed a spiritual power and as
such is described as ‘the prince of the power of the air,’ Papacy’s rule has
been in the nominal, ecclesiastical ‘heaven.’ This nominal heaven was occupied
before Papacy’s elevation into that realm, by the Pagan Roman religious system
‘the great red dragon.’ (See No. XIII.) After a conflict the dragon was cast
out of ‘heaven,’ and a song of triumph was voiced by the Papacy in
characteristic ‘great swelling words,’ which magnified its triumph over Pagan
religion in the Roman Empire (or its successor divisions in Europe) to mean the
casting down of Satan and the establishment of Christ’s Kingdom at that time.
Note the similarity of language in Re 20:4; 12:10-11. We summarize suggested
correspondencies as follows:
Counterfeit:
The predecessor of the Papacy in the nominal ‘heaven’ was Pagan Rome,
represented by the ‘red dragon.’ True: The predecessor of Christ and his Church
in the heavens is Satan; who has been ‘the prince of the power of the air, the
spirit (being) working in the children of disobedience.’ {Eph 2:2}
Counterfeit:
After the ‘man-child’ (Papacy) was ‘caught up to heaven’ there was a conflict
between the Papal and Pagan powers, and the latter, represented by the red
dragon was cast out and his place was ‘not found any more in heaven.’ (Re
12:8,9) The red dragon became merely a civil power, or in oblivion (’the
bottomless pit’) as respects the ecclesiastical ‘heaven.’ True: One of the
first activities of the true Kingdom of Christ after its taking control is the
‘binding’ of Satan, casting him from his position of power in the spirit realm,
confining him in the ‘bottomless pit’ (oblivion), placing a ‘seal’ upon him
that he may deceive the nations no more during the thousand-year reign of the
Mediatorial Kingdom.
Counterfeit:
Papacy’s blasphemous appraisal of its victory over Paganism as the dominant
religious power in the Roman Empire, or its successor divisions, is given in Re
12:7-11. We note there the claim that their victory over the red dragon was the
result of their loyalty to Christ; ‘They overcame him by the blood of the
Lamb’;’ they loved not their lives unto the death.’ Their claim is that they
were martyrs; and that now in their triumph ‘is come salvation and strength,
and the kingdom of our God, and the power of his Christ.’ The strife between
the rising Papal power and the decaying power of Pagan religion probably
occupied several centuries from the time when the ‘man-child’ was caught up to
heaven to the time when the Papacy was firmly established as the dominant power
in Europe’reigning over the kings of the earth.’ (Re 17:18) This was probably
about the year 800 A.D.: and the psuedo, counterfeit kingdom continued for a
thousand years to 1799; which also marks the end of the 1260 years of Papal
power to persecute and blaspheme without effective hindrance, as indicated in
the account of the ‘leopard beast’ of chapter 13another picture of the Papacy.
True: The true Kingdom is pictured in the vision following the binding of
Satan, where John ‘saw thrones’ and the true saints, the ‘souls of those who
were beheaded for the witness of Jesus and for the Word of God’, and that ‘they
lived and reigned with Christ a thousand years.’ (Re 20:4)
THE COUNTERFEIT
SYSTEM SYMBOLIZED BY A HARLOT
In chapter 17
we again see the ‘red dragon,’ but there designated ‘a scarlet-colored beast.’
This beast is shown carrying a harlot, which the Revelator identifies as
Babylon, the system which ‘reigneth over the kings of the earth.’ The attitude
of this beast toward the false Christian system changes in its eighth stage,
and from being subservient to the harlot or in other words supporting the
harlot in its claims and in the exercise of power in the higher, religious
realmit again engages in conflict with this system, refuses to be dominated by
it, ‘eats’ the harlot’s flesh, and finally burns her with fire thus, we are
informed, executing the judgment of God upon her. Counterfeit: The rising up of
non-Christian civil power to contest with the ‘harlot’ system its claims of
superior power and divine authority is, we understand, what is meant by the
expression that the scarlet-colored beast ‘ascends out of the bottomless pit.’
And that which identifies the present non-Christian civil power especially in
Eastern Europe powers, its ability to subjugate and control nations, its
cruelty. All of these have been present in other governments and in other
periods of the Gospel age. From the prophetic standpoint its identity is
indicated by its disregard of Papal claims to sanctity and divine authority; its
determination to subordinate the Church to the State; its utter indifference to
all traditional respect for the Church, and its readiness to dispossess it of
property, freedom of action, its control of education of the childrenwasting
it, ‘eating her flesh.’
True: At the
close of the thousand years of Christ’s Mediatorial Kingdom, the devil is
loosed from ‘the bottomless pit’ for a little season. The twentieth chapter
account indicates that Satan will then endeavor to incite revolution against
the Kingdom authority. Here the parallels end, thank God! For, we are told that
Satan will be unsuccessful during his ‘little season’ of freedom from the
‘bottomless pit’ at the end of the thousand years of Christ’s reign, and will
be destroyed in ‘the lake of fire’ the ‘second death.’ While spokesmen for the
counterfeit kingdom claim that we are now living in the ‘little season’ of Re
20:3, and that is the reason Papacy has been suffering reverses; that it will
emerge from this condition and regain power and prestige we understand that its
end is near, that the ‘hour of His judgment’ has come; and that after
experiencing preliminary ‘plagues’ which can be seen in part today, it ‘shall
be utterly burned with fire, for strong is the Lord God that judgeth her.’ (Re 18:8)
See S.S. Vol. 2, page 353. The end of the ‘scarlet colored beast’ is also
indicated in the seventeenth chapter. Evidently after destroying the
counterfeit system, as God’s instrument of judgment, (Verses 16,17) it comes
into conflict with ‘the Lamb,’ and the Lamb overcomes itfor He is ‘King of
Kings and Lord of Lords, and those who are with him are called, and chosen and
faithful.’.{ Re 17:14} Seemingly the destruction of the non-Christian civil
power will take place after all the saints ‘the called, and chosen and
faithful’ are with their Lord in the Kingdom.
VI. JEZEBEL
A TYPE OF THE FALSE CHURCH SYSTEM
Another
evidently divinely intended picture of the destruction of the false church,
Papacy, is found in the history of Jezebel. In Re 2:20 the unfaithful church
system, guilty of Spiritual ‘fornication,’ is evidently referred to as ‘that
woman, Jezebel.’ Let us briefly review the history of that notorious character
as given us in the Books of Kings. Jezebel was the daughter of a heathen king,
the king of Tyre, whom Ahab the king of the ten-tribe Kingdom of Israel married
and made his queen. She was a worshipper of Baal, protected the priests of
Baal, persecuted Elijah the prophet of God and type of the true church. After
the death of Ahab, when Jezebel was a widow, she still lived apparently in
queenly state at Jezreel. She was no longer the queen, but was related to both
the king of Judah and the king of Israel. The king of Israel was evidently
friendly to her and permitted her to live much as she had while Ahab was alive
and she was the queen.
In accordance
with divine instructions, Jehu was anointed to be king of Israel. He slew both
of the kings that were related to Jezebel, succeeded the king of Israel, and
went down to Jezreel where Jezebel lived. In anticipation of his coming Jezebel
adorned herself, and when Jehu rode into the city she looked out of a window
and reminded him of one, Nimri, who had slain his master Elah, an earlier king
of Israel, proclaimed himself king, was rejected by the people, and in his
despair committed suicide. {1Ki 16:9-20} Evidently the intent of her remarks
was to warn Jehu against doing her any injury. Jehu, however, was unimpressed
either by her efforts to make herself attractive to him or her covert threat.
He looked up at the window of the palace and asked, Who is on my side? Two or
three of the servants looked out, and by Jehu’s direction they seized Jezebel
and threw her down to her death and Jehu ‘trode her under foot.’.{ 2Ki 9:30-33}
This record of
Jezebel’s life and death furnishes a striking picture of the false
churchantitypical Jezebel. The similarities, so far as their activities during
the period of power are concerned, are apparent. But let us consider
particularly the latter part of the life of Jezebel and her death. Papacy was
given power to ‘act’ for 1260 years, ending, we believe, about 1799. The 1000
years of Papacy’s counterfeit kingdom also ended at that time. The Papacy’s
condition since then would seem to correspond to the condition of Jezebel from
the time she became a widow to the time when a violent change took place in the
character and disposition of the civil powers toward her. Let us note again
that after Jezebel became a widow she still lived in apparently regal state,
and the civil power in the person of the king of Israel, was related and
doubtless friendly to her. The change came when Jehu, with divine authority
indicated in God’s instructions to Elijah to anoint him king of Israel, slew
the kings that were friendly to Jezebel, and himself ruled in Israel, where
Jezebel lived. Papacy’s recent reverses are due to precisely the same kind of a
change in the civil rulers of Europe. From 1799 to very recent times, while she
had lost much of her power, she was still reverenced by the ruling authorities
of Europe, and they were friendly to her. But in much of Europe such is not the
case today; and that is so because friendly civil powers have been forcibly
eliminated and their place taken by non-Christian civil powers which care not
at all for papacy’s blandishments and fear not her warnings and threats. Note
the similarity between the statement of Jehu that his destruction of Jezebel
was in fulfillment of God’s word by the prophet Elisha, and the statement in Re
17:17: ‘For God hath put in their hearts to fulfill his will, and to agree, and
give their kingdom unto the (scarlet-colored) beast until the words of God
shall be fulfilled.’in the destruction of the anti-typical Jezebel.
In closing this
discussion of Jezebel, we notice another interesting point. We have called to
mind the fact that the false church has been notable for her false, fraudulent
claims’great swelling words’ intended to exalt her position and power in the
estimation of men. In the eighteenth chapter we are given a picture of her
final experiences and destruction. Of her it is written at that time: ‘.....for
she saith in her heart, I sit a queen, and am no widow, and shall see no
sorrow.’ Realizing the consistent falsity of her claims, we are prepared to see
that at this juncture she is now a widow and no longer a queen, just as her
type Jezebel was a widow and an ex-queen after Ahab’s death. But as Jezebel
continued for a time to live as a queen under the friendly civil power (the
king of Israel) to which she was related, so the false church system has
continued to appear as if she were not a widow but were still ‘a queen’, even
though her statue radically changed, and her authority and power have greatly
decreased since 1799. Note that it is because the harlot continues to make
these false claims of pre-eminence, queenly power, thus resisting the humbling
experiences already received, that her (final) ‘plagues come in one day.’ And
these final plagues are not said to be the loss of her husband, but ‘death, and
mourning, and famine.’ These experiences, resulting in complete destruction, we
are told in chapter 17, will be at the hands of the ‘scarlet-colored beast’ and
its ten horns or divisions of power the new, unfriendly civil powers which have
arisen in Europe, with violence eliminated the civil powers friendly to Papacy,
and succeeded to their position and authority just as Jehu seized the throne of
Israel, put to death the kings friendly to Jezebel and thereafter destroyed
her.
VII. ‘THE
BOTTOMLESS PIT’ ADDITIONAL THOUGHTS
We have
observed in Note No. V. that the words ‘bottomless pit’ occur in only four
passages in Revelation, namely, Chapters 9, 11, 17 and 20. Also that there are
but two objects which are indicated as cast into the bottomless pitthe devil,
as stated in chapter 20; and the ‘scarlet colored beast’ in chapter 17, where
it is stated that it ascended ‘out of the bottomless pit.’ The latter we have
(in harmony with Brother Russell’s interpretation) identified with the ‘red
dragon’ of chapter 12; and, we understand that it went into the bottomless pit
(oblivion, no far as activity in the religious realm was concerned) when Papacy
took its place in the nominal, ecclesiastical ‘heaven.’ Brother Russell
interpreted the red dragon of chapter 12 to be the Pagan Roman Empire, which
stood in the way of the development of the Papal power until it was ‘taken out
of the way.’ He has also interpreted the term ‘dragon’ to mean the civil power,
as used in Re 13:11; 16:13. Pagan Rome prior to the introduction of the
Christian religion was not only the civil power that ruled Europe and part of
Asia, but it also exercised control in the religion of the Empire, the emperor
being designated ‘Pontifex Maximus’ or Chief Priest. A new condition developed
in the Empire and its successor states after the development of Papacy: the
civil and religious functions were separated; Papacy exercised the superior or
‘heavenly’ power and authority, and the civil power became merely a civil
power, its place not ‘any more in heaven’ but on ‘the earth.’ (Re 12:8,13.)
Thenceforward until the ‘red dragon’ ‘scarlet-colored beast’ ascends out of the
bottomless pit, it is represented as merely a civil power ruling under the
domination of the Papacyor to use the imagery of chapter 17, supporting and
being ruled over by the harlot system.
Now let us
briefly consider the other two passages in Revelation where reference is made
to the bottomless pit. We will consider Re 11:7 first. Here is introduced the
testimony of God’s Two Witnesses (the Old and New Testaments) given in
sackcloth (of dead languages) during Papacy’s long reign, ending about 1799. At
the end of that period this passage states that ‘the beast that ascendeth out
of the bottomless pit shall make war against the, and shall overcome them and
kill them.’ It goes on to say that their dead bodies were exposed in the street
of the great city, spiritually called Sodom and Egypt; that afterward they were
restored to life and ascended into heaven. Brother Russell has explained this
peculiar language as describing the attitude toward the Scriptures in France at
the time of the French Revolution. See S. S. Vol. 4, page 537; S. S. Vol. 3,
pages 52-54. The Papacy had kept these Two Witness in the sackcloth of dead
languages and as they were about to be released from the control of Papacy, the
pagan, agnostic, materialistic teachings of Voltaire and others of that period,
in revulsion at the great imposition which had been practiced upon men by the
kings and clergy in the name of Christianity for centuries past, sought to end
all confidence in the Bible as well as in its false representatives. For a time
they were successful, but the devotion of ‘they of the people and kindreds and
tongues and nations.....would not suffer their dead bodies to be put in
graves.’ Evidently this reference is to faithful believers who at that time
persevered in their loyalty to the Scriptures in the face of this new
Paganistic, materialistic attitude as they had previously in the face of the
proscription of the Bible for the common people by the Papacy. This new
opposition to the Two Witnesses symbolically ‘killing’ them was, we notice, the
first movement of the civil power-’the beast that (later) ascendeth out of the
bottomless pit’ back into independent activity with respect to religious
matters.
The remaining
passage which we are to consider is Re 9:1,2. Notice that here it is said that
the angel has ‘the key of the bottomless pit.’ Evidently the time had arrived
when the bottomless pit was to be openedthe oblivion was about to end into
which the Pagan power was cast when it ceased to be active in the control of
religion and turned that function over to the rising Papal power. From other
Scriptures which we will not now take time to examine it appears that the beast
itself did not fully come up out of the bottomless pit at the time of the
French Revolution; but the seal preventing its activity in the heavens was
there broken the ‘key’ of the bottomless pit was given to the angel and the
bottomless pit was unlocked. Now let us notice in the following verses that
which proceeded from the bottomless pit was the ‘smoke as of a great furnace.’
The smoke was so great that the sun (light) and the air (the light emanating
from sources close to the earth) were darkened by reason of the smoke of the
pit. In the third verse we are told that out of this smoke came locusts upon
the earth, and that it was given unto them to hurt only those men which had not
the seal of God in their foreheads. In the symbols of Revelation we are told of
some who are marked in their foreheads with the seal of the living God; and
also of another class who carry the mark of the beast and its image. Evidently
the power of these symbolic locusts which proceeded out of the smoke
(confusion) that in turn proceeded from the bottomless pit when it was opened
by the angel with the key was directed only against the men which had not the
seal of God; and hence, by implication, the ones that did have the mark of the
beast or its image. How true it is that the Agnostic writings that began to be
widely circulated about the time of the French Revolution have, since that
time, caused torment and misery to the exponents of false religion, exposing
their hypocrises and deceptions. We believe that this passage in chapter 9 met
its fulfillment about the time of the French Revolution, which was also the end
of the time in which the Papacy was permitted to be active in blaspheming and
mis-representing God and the true church. (Chapter 13) It was there that the
forces began to operate which ultimately will completely destroy the false
Christian systems.
VIII. THE
BATTLE OF ARMAGEDDON
The ‘Battle of
Armageddon’, as a phrase, occurs but once in the Bible, {Re 16:14,16} and this
only by combining words from these two verses. It represents the conflict in
the end of the Gospel age between the false systems, civil and religious, and
our Lord, who, as the representative of Jehovah, is engaged in over-coming and
destroying all elements that would hinder the incoming Kingdom of Christ and
its work of reconciling mankind to God during the 1000 years of His reign. In
studying Revelation it becomes apparent that the plan and structure of the book
are somewhat similar to those of historical writers, and writers of
motion-picture dramas. Some sections of Revelation present a running account of
action and events; other sections detailed ‘close-up’ views of principal
characters and events. Illustrations of the former are found in the letters to
the seven churches, the events narrated under the seven seals, the seven
trumpets, the harvest work in chapter 14, etc. as we have noticed foregoing.
Another of these running accounts is given in chapter 16, where the progressive
character of the judgments of God upon symbolic Babylon, Christendom, is shown.
Illustrations of the detail pictures are found in chapters 11, 12, 13, relating
to the events of the Gospel age prior to the harvest; and in chapters 15, 17,
18 and 19 respecting the work of the end-period.
The section of
chapter 16 in which the expression ‘Armageddon’ occurs is evidently intended to
refer students of the Lord’s Word back to the overthrow of ancient Babylon by
the Persian general Darius. {Da 5:31} Note Brother Russell’s article on the
latter (R2498 202498) and his reference to chapter 16 of
Revelation. In verse 12 we are told that the sixth vial was poured out ‘upon
the great river Euphrates; and the water thereof was dried up, that the way of
the kings of the east might be prepared’ typical, we understand, of Christ and
his church. Looking back to this divinely ordered type, we see that the rulers
of Babylon were engaged in an idolatrous feast on the night in which Darius,
the general of Cyrus, having turned aside the waters of the Euphrates, entered
under the gates over the river bed, took control of the city and killed the
king, Belshazzar. In this feast (Daniel, chapter 5) they were using the sacred
vessels of the Temple, which had been taken from Jerusalem and brought to
Babylon. Probably they were engaged in lewd dancing as well, and, as a result,
were without their garments. A portion of a man’s hand appeared and wrote upon
the wall of the banquet hall the famous words, ‘Mene, Mene, Tekel, Upharsin.’
These words were interpreted by Daniel to mean the immediate doom of Babylon
and thereafter that same night the soldiers of Cyrus arrived to execute these
judgments. We can readily imagine the dismay and shame of these men and women
when the soldiers appeared and saw their condition. We mention this because of
the reference to nakedness and shame in connection with the antitype of those
who were engaged in this drunken feast. {Re 16:15}
Following the
pouring out of the contents of the sixth golden vial, the Revelator saw three
unclean spirits like frogs come out of the mouth of ‘the dragon’ (civil power),
and out of the mouth of ‘the beast’ (the Papacy), and out of the mouth of the
false prophet, another church-state system. (See No. XIII.) In verse 14 we are
told that these unclean spirits were the spirits (or words, influence, doctrines)
of demons working miracles (signs), which go forth unto the kings of the earth
to gather them to the battle of that great day of God Almighty. Quite evidently
the thought is that these messages emanating from the three main divisions of
‘Babylon’ are intended to incite the kings of the earth to hold on to and
defend their possessions and powers, and to resist the changes which, with the
great increase of light and knowledge on every subject and the resulting
discontent, they instinctively realize are abut to take place. Brother Russell
suggested as the substance of these evil doctrines the claimed ‘divine right’
of the kings and clergy; and, before his passing beyond the vail in 1916, he
recognized that the Battle of Armageddon had already begun. The ‘battle’ has
merely occupied a longer period of time than Brother Russell originally
understood the prophecies to indicate.
Note also the
similarity in the statement of verse 15, and Darius secret coming into the city
of literal Babylon preparatory to the overthrow of its government. In verse 15
it is evidently the Lord who draws attention to this correspondence, saying:
‘Behold, I (too) come as a thief (just as Darius did).’ And then he makes a
most significant statement with respect to conditions he would find among his
professing people: ‘Blessed is he that watcheth, and keepeth his garments’ not
engaging in the antitypical idolatrous feast of nominal Christendom, in which
false doctrines and hypocritical profession have principal parts; and in which
they also have misused and misapplied the ‘golden vessels’ of divine
revelation, the Bible and its teachings ‘lest he walk naked, and they see his
shame.’ As we have suggested above, those engaged in the feast of the rulers of
ancient Babylon probably were without appropriate clothing on that night in
which it was taken, and became a type of those who, in the presence of the Lord
have lost faith in the Ransom; who are not ‘in the secret place’,{ Ps 91} and
have no protection because allied with institutions which have misrepresented
him and are now being overthrown. Note a similar use of the term ‘naked’ as the
condition of those who were engaged in idol-worship and hence out from under
the protection of God, in the case of Israel worshiping the golden calf when Moses
was in Mt. Sinai receiving the Law; and also the condition of the Laodicean
church. (Ex 32:25 Re 3:17. Also note 2Ch 28:19 Isa 47:3)
The final
gathering to the Battle of Armageddon is accomplished by the present Lord.
While rulers of symbolic Babylon have endeavored to stir up opposition to the
great changes now due in preparation for the Lord’s Kingdom, as indicated in
the preceding verses, we are told in verse 16 that the Lord will, instead,
‘gather them together into a place called in the Hebrew tongue Armageddon.’ The
meaning of this word is ‘the mount of destruction,’ a most appropriate
designation for the complete overthrow of Satan’s Empire with all its
deceptions. Thank God for the knowledge that the revolutionary conflicts now in
progress in the earth are a part of the necessary preparation for Messiah’s
reign; that the fire which is destroying the old ‘earth (Kosmos) and the things
therein,’ is the ‘fire of God’s jealousy’; that it is because He desires man to
worship only the true God that he is permitting him to come to his final
extremity; and that when that point is reachedthen he will ‘turn to the people
a pure language,’ they will forsake their idols and, thereafter, with one
consent worship the true God! {2Pe 3:10 Na 1:9 Zep 3:8,9}
THE SEVENTH
VIAL THE GREAT EARTHQUAKE
Going now to
chapter 16, verses 19 and 20, we suggest a few related thoughts on the Battle
of Armageddon. Here it is stated that ‘the great city was divided into three
parts.’ The setting is in connection with the great earthquake which occurred
after the seventh vial was poured out, and in this ‘earthquake-period’ we
understand we are now living the greatest world-revolution ever known, which
precedes the establishment of Christ’s Kingdom. The ‘great city’ we believe represents
symbolic Babylon civil and religious. The division into three parts seems to
indicate three phases in the destruction of this ‘present evil world’, and we
believe these three phases are indicated in the latter part of verse 19, and
verse 20, as follows:
(1) ‘The cities
(governments) of the nations fall.’ The governments of many of the nations of
Europe (which appears to be the geographical setting of this prophecy) have
fallen since 1914; and today ignore or are unfavorable or opposed to the interests
of the Papacy. Let us be careful to note the underlying trend of events since
1914, and especially in recent years. In this period the Papacy has suffered
great losses in wealth and prestige and it seems safe to say that today no
nation supports it in Europe with the possible exception of Spain. It is thus
already a ‘widow.’
(2) The second
consecutive phase of the destruction of ‘the great city’ is apparently recorded
in the words, ‘And Great Babylon came in remembrance before God, to give unto
her the wine of the fierceness of His wrath.’ Note also Re 17:5; 18:1-8. This judgment, to result ultimately in
her utter destruction, has already begun, as noted in the preceding paragraph.
And we recall no text that seems to indicate that God’s judgments upon Babylon,
‘her plagues’ {Re 18:8} once begun, will be interrupted or cease until she has
been utterly consumed. There are still heard the ‘great swelling words’ of
Papacy but these, we are given reason to anticipate, will continue even after
the judgment is in progress. {Da 7:11-26}
Here it may be
appropriate to note that the destruction of spurious systems of religion mean
the weakening and disappearance of confidence in theories, or ideas, or
doctrines which their advocates previously espoused because of ignorance or
material advantage. All religious organizations are the result or product of
accepted theories or ideas they are held together by these ideas. And hence the
destruction of a spurious religious system simply means that more light more truth
has become available, accepted and acted upon. Note that the imagery of
Revelation and St. Paul and Isaiah all alike emphasize the same destructive
effect of truth on systems which are built upon and held together by false
ideas. Water is generally recognized as a symbol of truth. Note its use in Isa
28:17 and in Re 16:21. There it is hail a hard destructive weapon, but still
only water! And in the imagery which St. Paul uses in 2Th 2:3-8, the false
system of religion resulting from the great ‘falling away’ is ‘consumed with
the spirit of His (Christ’s) mouth’ at his Second Presence. Light truth
knowledge, is the Lord’s great and effective weapon for the destruction of
Satan’s empire; just as darkness and deception are Satan’s trusted weapons and
means of maintaining his usurped control in the minds and affairs of men. {2Co
4:4 Joh 8:44}
(3) The third
phase of the great symbolic earthquake seems to be described in verse 20 of
chapter 16: ‘And every island fled away, and the mountains were not found.’
This seems to describe the ultimate collapse of all civil governments included
in Satan’s empire. In this final phase it is no longer merely ‘the cities of
the nations’ falling; but now ‘every island fled away’ (Brother Russell
interprets this symbol to mean more democratic forms of government), and the
mountains (kingdoms) were not found.’ In this final phase of Armageddon all
rule and authority of imperfect men must give place to the universal rule of
Christ’s Kingdom. It seems that it will be at this juncture that the Lord will
speak to a world in confusion and disorder: ‘Be still and know that I am God; I
will be exalted among the nations, I will be exalted in the earth.’ (Ps 46 and
82)
IX. A
SPECIAL MESSENGER IN THE HARVEST PERIOD
In Re
17:1-19:10, and in Re 21:9-22:9 respectively, two exceedingly important
subjects are discussed. In chapters 15 and 16 seven angels are seen receiving
golden vials filled with the wrath of God, and pouring them out in accordance
with instructions they received. Brother Russell understood that these angels
represented the Lord’s people in the Harvest period. They have declared
(’poured out’) the judgments contained in God’s Word (’the seven golden vials’)
on the various elements of Satan’s empire. And we are witnesses to this
declaration of God’s judgments during the Harvest period.
In chapter 17:1
‘one (member) of the seven angels (class, or company) which had the seven
vials’ invited John (evidently representative of the Lord’s people) and
conducted him into ‘the wilderness’. There, in this symbolic wilderness, in the
section from 17:1 to 19:9 this angel gave John two detail-views of the false
Christian system and God’s judgment upon it, resulting in its complete
destruction: one in Chapter 17 and the other in chapter 18. John was so
impressed with these visions that he was about to ‘worship’ the angel who, we
repeat, is one of the company represented by the seven angels having the vials
of God’s wrath. John was restrained however by the angel himself.
In Re 21:10,
one of the seven angels (one of the company represented by the seven angels)
carries John away ‘in spirit’ to ‘a great and high mountain’ from which he sees
the true church the Bride, the Lambs Wife, the great City, the holy Jerusalem
the glory of her exalted position with her Bridegroom in the Millennial
Kingdom. Moreover, this angel was given a reed a golden (divine) reed with
which he ‘measured the city’ doubtless indicating his insight into and his
ability to describe to John (representative of the church in the Harvest
period) the character requirements as well as the glory of the exalted Bride
class, and the glorious work of Restitution. Again John was so impressed that
he fell down to worship, and again he was restrained by the angel. This
messenger, however, acknowledged that he also was one of the John class; a ‘fellow-servant,
of thy brethren the prophets and of them which keep the sayings of this book’;
quite evidently one of the saints. He also told his fellow-servants and
brethren, represented by John, that he was not the one responsible for these
visions, but had received them from the Head of the church; that the ‘testimony
of Jesus is the spirit of this prophecy.’
Now let us ask
ourselves some questions: In the Harvest period, in which we have lived, who
was used of the Lord to clarify these two great divisions of truth for us? to
identify and describe the two churches, the false and the true? and to bring to
our attention the important collateral truths these sections of Revelation
contain: the judgments upon Babylon coincident with the presence of our Lord (18:1-6);
the glorification of the church and the restitution work; the high standard of
character required of overcomers? We believe there is but one ‘fellow-servant’
whom we can recognize as having done the very work described; only one whom the
John class has been tempted to appreciate so highly as to give more honor than
due. And, as indicated in this prophecy, this one has himself restrained the
brethren, claiming to be but a fellow-servant and merely communicating a
message of which the Lord was the author. It is well worthy of note, however,
that the John class, as pictured in this section of Revelation, do not
under-value the message given by this representative; they do not need to be
exhorted to proper respect for this ‘angel.’ So much to the contrary was John’s
attitude that he was about to worship the angel had not the angel himself
rejected the homage and told him that he was but the Lord’s servant in giving
the messages that had so thrilled John: the understanding of the false system
and its destruction; the glory of the true Church, her association with the
Lord in the Kingdom; and the high standard of character which the Bride class
must attain. The one whom we feel sure is referred to in this prophecy, with
whom we have come in contact in our own lifetime, and through whom we have
received the understanding of these messages, consistently declared that he was
but a servant; that this great flood of light was from the Lord, and due at
this time because we are living in his presence. It seems apparent that this
section of Revelation is coincident and harmonious with the well-known passage,
Mt 24:44-47.
Among the
writer’s appreciated memories of association and correspondence with one who
was friend, teacher, pastor, as well as a famous preacher and writer, and an
indefatigable servant of the Lord, the truth and the brethren, is the
characteristic formula he used in signing his letters to the brethren.
Strangely, shall we say? No, appropriately it is reminiscent of the angel’s
statement to John. His habitual subscription was, ‘Your brother and
fellow-servant, C.T. Russell.’
X. THE
INVISIBLE PRESENCE OF OUR LORD
The central and
revolutionary conviction of the Harvest period has been that our Lord had
returned as he promised, {Joh 14:3} had called the sleeping members of his Body
from the grave, and was himself conducting the end-of-the-Age work of
completing the development of the saints remaining in the flesh, effecting
their ‘change in the twinkling of an eye’, one-by-one, as each one’s course is
finished. It has been recognized too, that our Lord returned for the purpose of
overthrowing Satan’s empire and ‘on the ruins of these (human, imperfect)
kingdoms’ establishing his rule in all the earth. {1Th 4:15-17 Da 7:9,13,14,27}
One of the most
apt and impressive illustrations of this, our Lord’s invisible presence in this
dual role, is found in Re 14:14. Here one ‘like unto the Son of Man’ a title
used by our Lord himself is seen ‘seated upon a white cloud.’ The illustrations
used in Revelation employ items related to human experience for example,
beasts, thrones, kings, etc. And so we find in this illustration: one ‘seated’
upon a cloud must be above it. Incidentally, a cloud viewed from above with the
sun shining upon it always appears white. This imagery clearly indicated that
upon our Lord’s return his presence could not be discerned by the natural eye
he would be invisible to men. This is well illustrated in our common experience
when, on a cloudy day we frequently hear the engines of a plane flying above
the low-hanging clouds very near, present but invisible.
The dual role
of our Master is also illustrated in these verses. Perhaps it would be more
accurate to say that he returns not in a dual role but as King, the divine
appointee; {Ps 2:6} and that his first work is the Harvest, gathering the fruit
of the Gospel age, the 144,000 who stand with the Lamb on Mt. Zion. (Re 14:1)
This sequence, the harvest of saints as his first work, is indicated by the
‘sharp sickle’ in his hand, and his use of that until the harvest of the earth
all of those ‘bought from the earth’ (v.3) has been accomplished. Thereafter
the work proceeds of gathering the fruit of the false ‘vine’ (the spurious
church) and casting it into the ‘great winepress of the wrath of God.’ The
gathering of the fruit of the false vine is not said to be the work of the One
seated upon the white cloud. But later (Re 19:15), in his role as King
overcoming his enemies, our Lord is pictured as ‘treading the winepress of the
fierceness and wrath of Almighty God.’ This sequence is also illustrated in Re
7:1-4, where we see the 144,000 ‘sealed’ first, and then the ‘four winds’
loosed.
XI. THE
DEDICATION OF THE TEMPLE—TYPICAL AND ANTITYPICAL
The Temple
erected by Solomon has been commonly recognized as a picture of the true
Temple, the Christ. The stones of which the typical temple was constructed were
completely shaped in the quarry so that when assembled they fitted into place
without the ‘sound of hammer.’ This has been to the saints an illustration of
the fact that their experiences were under divine supervision and would, if
heartily submitted to, completely prepare them as ‘living stones’ for the
Temple of which Jesus in the great Living Stone, the Cap-stone. One of the most
remarkable facts about the building of the typical temple is that it was
dedicated one month before completion. This is evident from a comparison of 1Ki
6:38 with 8:2; and was commented upon by Brother Russell in 1915 as follows:
‘Strange to say, it was dedicated about a month before it was completely
finished. Doubtless this contained some important typical lesson, which we may
some day more fully understand.’ (R5713 205713)
While Brother Russell did not refer to this matter again before he left us, it
seems that following up the suggestion that this is an important detail we can
clearly see the parallel in the end-period of the Gospel age; that the events
described in the dedication ceremony have been duplicated in the spiritual
counterpart of Solomon’s temple during the Harvest period. This may be seen by
a comparison of the accounts in 1 Kings chapter 8; and 2 Chronicles chapters 5
and 6 with Revelation chapter 15.
Note some of
the correspondence: The typical temple was being dedicated as a meeting place
between the Israelites (including proselytes 2Ch 6:32,33) and Jehovah. The true
Temple is to be a meeting place between God and all who worship him in the
Times of Restitution. At the dedication, however, the typical temple was filled
with a cloud of smoke representative of Jehovah, so dense that none of the
priests could enter and begin the ministrations for which it had been erected.
So we are distinctly told in Re 15:8 is the case with the true Temple. In the
latter the explanation is given that the smoke represents a delay in putting
the temple to its intended use until the ‘seven Vials of God’s wrath’ (its
final manifestation for the destruction of Satan’s empire) have been
‘fulfilled’. That is, the Kingdom work of restitution cannot begin until the
great time of trouble has completed its work.
Solomon, when
he saw that the temple he had come to dedicate was filled with a supernatural
smoke, instead of being discouraged because the priests could not enter and
begin their ministry, recognized in this phenomenon the evidence that God had
accepted the temple; saying, ‘The LORD hath said that he would dwell in the
thick darkness’; and with joy turned and blessed the assembled Israelites. And
just so the Lord’s people who are engaged in singing ‘the song of Moses... and the
Lamb’ are not discouraged by the present trouble, nor the assurance that a
period of still greater darkness and distress is about to be present in the
world as the result of God’s judgments represented in the contents of the seven
vials. On the contrary they recognize that this is also an evidence that God
has accepted the true Temple, though it cannot begin the work of reconciliation
until the time of trouble is completed.
Another thing
we notice in the account of the dedication of Solomon’s temple is that the
golden pot of Manna which did not corrupt, and Aaron’s staff that ‘budded’ both
placed there during the wilderness journey were no longer in the Ark: ‘There
was nothing in the ark save the two tables which Moses put therein at Horeb...’
{2Ch 5:10} The golden pot of manna which did not corrupt no doubt represented
immortality; and the staff of Aaron that ‘budded’ indicated the house of Aaron
typical of the authority to be exercised as Kings and Priests. Both of these
features of God’s plan will cease with the close of the Gospel age they are
peculiar to the call of the church. The purpose of God represented by the
contents of the ark will thenceforth be the development of human sons in whose
hearts and minds the law of God, the law of Love, will be engraved during the
Messianic reign of Christ and His Church.
Notice how this
idea, definitely stated in the account of the placing of the ark in the typical
temple, is implied also in Revelation. In chapter 15, verse 5 we read: ‘And
after that I looked and behold the temple of the tabernacle of the testimony in
heaven was opened.’ The ‘sanctuary’ or Most Holy is opened, and it is seen to
contain the ‘testimony’ no other items are mentioned. But in Re 2:17, we are
told that the ‘overcomers’ shall eat of the ‘hidden’ manna evidently that which
was represented by the non-corruptible manna placed in the ark by Moses during
the wilderness journey. And as to Aaron’s staff that budded and thus indicated
God’s appointment of Moses and Aaron for a dual service priest and lawgiver it
is stated of the ‘greater than Moses’ and the One of whom Aaron also was a
type, and his Bride ‘They shall be Kings and Priests, and shall reign with
Christ a thousand years.’ Inasmuch as the work of the Gospel Age is nearly, but
not quite finished when the Harvest takes place, and will be completely
finished when the Harvest is completed, it seems consistent that in Re 15, when
the ‘tabernacle of the testimony in heaven’ is opened that its contents
representing the purpose of God should be only the Law, to be made effective by
The New Covenant. {Jer 31:31-34}
It will be seen
then, that we are suggesting that the month which intervened between the
dedication of Solomon’s temple and its completion corresponds to the Harvest
period of the Gospel age. In this period the Lord’s people have seen deeply
into God’s purposes; have been ‘singing’ exactly the song recorded in
Revelation, chapter 15; and have been ‘pouring out’ the contents of the ‘seven
golden vials.’ The ‘pouring out’ of these vials is not to be confused with the
vials of God’s wrath being ‘fulfilled’ (verse8) which would obviously follow,
but in which the Lord’s people would have no active part. The difference
between these ‘vials’ (golden vials, God’s Word, the Bible prophecies) being
‘poured out’ and being ‘fulfilled’ {Re 15:8} is exactly the same, as we
understand these expressions, as the work of Jeremiah in declaring the
judgments upon Israel; and their later fulfillment for which as active agents
God used nations who were the enemies of Israel. Note carefully in Jeremiah,
chapter 1, that while the Prophet felt quite unequal to his task, the Lord told
him that the words he was to speak against Israel were God’s words and that he
had no responsibility for their fulfillment. Then God explained to Jeremiah
that He would use other means entirely to execute the judgments Jeremiah was to
declare, namely, ‘I will call all the families of the kingdoms of the
North...against all the cities of Judah.’ {Jer 1:15} How well this agrees with other
statements of the Lord’s Word: ‘He spake and it was accomplished’;’ the word
that I speak shall not return unto me void... but shall prosper in the thing
whereto I sent it.’ {Ps 33:9 Isa 55:11}
Another point
of interest in connection with the dedication of Solomon’s temple is that prior
to the dedication ceremony and the filling of the temple with a supernatural
smoke indicative of the presence of Jehovah, and acceptance of the temple as
the place where he would ‘place His name,’ the Ark was brought up from its
previous resting place and installed in the Most Holy of the Temple. While the
ark was being carried about in the journeyings of the Israelites, definite
instructions had been given that the ‘staves’ by which it was carried by the
Levites were never to be ‘drawn out’, or removed from the rings affixed to the
four corners of the ark. {Ex 25:12-16} But now when it is placed in the temple
no doubt as an indication of its permanent resting place the staves are ‘drawn
out.’ This would seem to indicate some very important event at the beginning of
the Harvest of the Gospel age; and we suggest that it may represent the
resurrection of the sleeping saints the antitypical Ark now in its permanent abode
Christ and His Church in glory of the divine nature and with authority to
accomplish all of God’s benevolent designs for the blessing of all the families
of the earth. {Col 1:20} This would be before the Temple class is complete just
as in Solomon’s temple the ark was placed in the Most Holy one month before the
temple was complete, and before it could begin its services for the blessing of
Israel a type of the world.
Restored Israel
is to be the ‘pilot’ nation; an illustration of Restitution processes which
will cause the ‘nations that are round about,’ ‘many nations,’ ‘all nations’ to
seek an extension of the Messianic rule to their disturbed, distressed and
dying populations. {Eze 36:36 Isa 2:3 Mic 4:2,3 Zec 8:23} The placing of the
ark in the Most Holy of the typical temple also preceded the filling of the
temple with smoke. The ‘smoke’ being interpreted in Re 15 as co-incident with
‘the seven last plagues,’ it follows that the antitype of the ark’s being so
placed (which we have suggested may well represent the resurrection of the
major portion of the Church at the beginning of the Harvest period) would
precede the Great Time of Trouble. The climax of this will, we understand, be
delayed until the last of the 144,000 have been sealed, perfected, and entered
into the glory of the First Resurrection. {Re 7:1-4} This is exactly the order
of these events presented in Brother Russell’s works and generally held by
Bible Students today. If this understanding be correct, the remaining saints
while still in the flesh will not see the development of world events to their
crisis; and their main interest meanwhile will be in the completion of the
‘sealing’ in their own and their brethren’s foreheads coincident with the
gradual deterioration of world affairs. This is the thought presented also by
St. Peter and evidently particularly applicable to our day. {2Pe 3:11,12}
In the
dedication of the typical temple, after the ark had been taken into the Most
Holy by the priests, they came out into the court and were joined by the
Levites who were appointed to serve as singers in the Tabernacle and later in
the Temple services. The counterpart of this in the dedication of the true
Temple during the Harvest period if our understanding be correct is recorded in
the first four verses of Re 15, and evidently coincident with the pouring out
of the contents of the Seven Golden Vials of God’s wrath. Here those who had
gotten the victory over the false systems of religion: the beast, the image,
the mark and the number of his name, stand by what appears to John to be a ‘sea
of glass mingled with fire.’ In the typical dedication as we have noted above
the priests and Levites were in the court when they sang their song of praise.
In that court was a laver of enormous size, approximately fifteen feet in
diameter containing 3000 baths or approximately 27,000 gallons, at which the
priests washed, and which was called a ‘sea’. This ‘sea’ was placed in the
southeast section of the court, and when the priests and Levites were singing
we are told that they gathered at the ‘east end of the altar’ evidently in
close proximity to the ‘sea.’ This may be the basis for the statement in
Revelation that the singers of ‘the song of Moses and the Lamb’ are standing
on, or near, the ‘sea of glass (pure, clear water would be in appearance as
glass) mingled with fire.’
The imagery
associated with the singing of this song in Re 15 represents the ‘pouring out’
of God’s wrath by seven angels who also ‘came out of the temple.’ These ‘seven
angels’ Brother Russell thought represented the Lord’s people during the
Harvest of the Gospel age, and that the singers of the song of Moses and the
Lamb were the same group; merely represented under different symbols to
represent two phases of the Harvest message praise to God for his beneficent
Plan, and declaring the judgments of God upon various elements of Satan’s
world-government and organizations.
It seems quite
in order to compare this song in Revelation, chapter 15 with the one mentioned
in Re 14:3, both of which are sung by the Lord’s people in the end-period of
the Gospel age. In chapter 15 the singers we understand to be the antitype of
the singers who participated in the hymn of praise at the dedication of the
typical temple. The latter we have seen included other Levites as well as the
priests. But the song of chapter 14, none but the overcomers could learn it! In
considering the song in chapter 14 we are told that it was sung in the presence
of the four Living Creatures and the 24 Elders. The symbolic ‘four living
creatures’ are generally thought to be representative of the four divine
attributes Wisdom, Justice, Love and Power. The ‘24 Elders’ seem to represent
the personified testimony of the inspired writers of the Old Testament. These
two groups are usually mentioned in company in Revelation, but not always.
Usually too, when they are mentioned together they are bowing down either in
respectful worship, or in confirmation of the truth or appropriateness of the
associated messages or events. An exception is found in the account in chapter
five, when the Lamb ‘recently slain, as it were’ is given the scroll by Jehovah
representative of His plan relative to the human race from that time onward.
The Lamb now had the ability and authority to unloose the ‘seven seals’ and
execute the plan. The first reaction after the Lamb takes the scroll is that
the Four Living Creatures and the 24 Elders ‘fell down before the Lamb, having
every one of them harps, and golden vials full of odors (incense), which are
the prayers of saints.’ The following two verses evidently describe the work of
the Gospel Age, the selection of the company who are shown in chapter 14 with
the Lamb on Mt. Zion and singing the song which none but the Overcomers, the
144,000, could learn.
The song of the
Living Creatures and Elders in chapter five, therefore, seems to be the setting
in advance of the ‘score’ for the song which the saints, approximately 2000
years later (chapter 14), sing in the presence of these Living Creatures and
Elders. Note the words of the song in chapter five, verses 9 and 10: ‘And they
sung a new song (never anything like it before!), saying, Thou art worthy to
take the book, and to open the seals thereof: for thou wast slain, and hast
redeemed to God with thy blood, out of every tribe, and tongue, and people and
nation; and thou didst make them to our God a Royalty and a Priesthood, and
they shall reign on the earth.’ (Diaglott) The description in chapter 14
carries the same thought: they were ‘bought from the earth’; they are a spiritual
class; they are associated with the Lamb on Mt. Zion, symbolic of the spiritual
phase of the Kingdom. We may observe that the song of chapter 15 participated
in by saints and their associates (Priests and Levites), is a rejoicing in
God’s character and plan which is known to many, including the ‘Great Company’
and other antitypical Levites. It is doubtless intended that we take the
typical temple singers as a type of these singers; and we observe that the
singers in the typical arrangement included representatives of all four
families of Levi the family of Aaron, the priests, but also of the families of
Marari, Kohath and Gershom. Brother Russell believed that these other families
of Levites were representative of the Great Company, the Ancient Worthies, and
the Restitution class. The special song known only by the Overcomers, however,
in chapter 14, will have all these elements of rejoicing in the Father’s
character and Plan; but also and known only by them a personal testimony to the
grace of God by which they have triumphed in the tests and disciplines they
have experienced and through which has been developed the noble characters
described in the context; and which has made of them ‘the first-fruits unto God
and to the Lamb,’ ‘without fault before the throne of God’!
Continuing with
our consideration of chapter 15, the singers are said to sing ‘the song of
Moses the servant of God, and the song of the Lamb’, saying Great and marvelous
are thy works, Lord God Almighty; just and true are thy ways, thou King of
nations. Who shall not fear thee, O Lord, and glorify thy name? for thou only
art holy: for all nations shall come and worship before thee; because thy
righteous acts were made manifest.’ This we recognize to be the substance of
the ‘present truth’ with respect to the Divine Plan. Now reverting to the song
sung by priests and Levites at the dedication of Solomon’s temple, we read {2Ch
5:13} ‘It came even to pass, as the trumpeters (the priests) and singers as
one, to make one sound to be heart in praising and thanking the LORD, saying
For he is good; for his mercy endureth forever... ‘This is a snatch of the
proclamation of God’s character made by himself on the mount in response to the
request of Moses that Jehovah would show him his ‘glory’. This proclamation the
most wonderful and important in all the annals of history is happily called by
Rotherham ‘the refrain of the Bible’; and he prints in special type in his
translation of the Old Testament portions of that proclamation found in the Books
of Moses and the other Old Testament writers some fifty or more places. This
may be the thought in Re 15, in its description of the song as that ‘of Moses,
the servant of God,’ as well as ‘the song of the Lamb.’ The similarity of these
two songs, the occasion, the attendant circumstances seem to mark out the one,
the dedication of Solomon’s temple, as the over-all type of the Harvest period
and the activities of the Lord’s people in the flesh during that period; at the
same time, coincident with, the resurrection of the sleeping saints; and the
gradual completion of the true temple to be accomplished during the antitype of
the final month required to complete Solomon’s temple after it was dedicated.
Two more points
of interest in this connection: The ‘seven angels’ who ‘pour out’ the contents
of the seven ‘golden vials’ in which are ‘filled up’ (or the final expression
of) the wrath of God against the institutions of ‘this present evil world’ are
said to have some ‘out of the temple.’ Brother Russell interpreted the seven
angels to represent the Lord’s people during the Harvest period, and at one
time thought the temple from which they emerged represented the nominal
churches. This is the view contained in the comments in the Bible Students
edition of the Bible. But it is of importance to note that evidently Brother
Russell later changed his interpretation of this verse, and for 25 years or so
before his death in his semi-monthly journal under the caption ‘to Us the
Scriptures Clearly Teach,’ he referred this passage to the true temple, saying:
‘...and the temple shall be filled with his glory, and be the meeting place
between God and men throughout the Millennium. Re 15:5-8.’ This later
interpretation we have adopted and it agrees with the whole conception of this
chapter as describing the antitype of the dedication of the typical temple.
Another
thought, of great importance to us in the interpretation of many prophecies, is
clearly intimated in this chapter and the preceding one. That is, the
progressive nature of the fulfillment of prophecy. Here the 144,000 are ‘seen’
on Mt. Zion, and yet the Harvest work is described in the following verses of
chapter 14. A reasonable view seems to be that at the very beginning of the
Harvest the clear light on God’s plan revealed his purpose respecting the
144,000 as associated with Jesus Christ in the spiritual phase of the Kingdom;
and an understanding of the Prophecies and Chronology indicated that this
gathering of the elect company was at hand and in progress. The same view of
other prophecies relating to the Lord’s presence and the development of various
phases of the program he comes to accomplish, dispels confusion regarding their
meaning and fulfillment. A point of time in eternity evidently may well be
fifty years or more; and would be as brief, comparatively, as a day or month or
year in a human life-span.
XII. THINGS
THAT MUST SHORTLY COME TO PASS—CHAPTER 19
In chapters 17
and 18 we have seen that there are two pictures, in two sets of symbols, of the
destruction of Babylon, the false system of nominal Christianity that has
‘reigned over the kings of the earth.’ We have elsewhere suggested that the
‘five months’ of Re 9:4,5 represents symbolically 150 years; and that the
‘torment’ began about the time of the French Revolution upon those who were the
advocates and supporters of the apostate system (Papacy) a torment which did
not destroy but afflicted that system through promulgation of facts revealing
the falsity of its claims to speak for and represent Christ. By the end of that
symbolic period of five months the foretold distress had merged into the final
experiences of that false system, which are now progressing toward its
destruction. This is to be brought about by the ‘scarlet-colored beast’ and its
‘ten horns’ making her (1) ‘desolate’ and (2) ‘naked’;( 3) ‘eating her flesh’
and finally (4) ‘burning her with fire.’ God has decreed her destruction and
those instrumentalities are unknowingly accomplishing his will. {Re 17:17}
Contemporaneous
with the development of these forces and the beginning of their destructive
work upon Babylon are the final experiences of the saints the completion of the
last members of the Body of Christ. They are a diminishing number in the flesh
as the Harvest progresses to its completion. Enough of the foretold preliminary
age-end condition and experiences of both the church-nominal and ‘Christendom’
are now visible to confirm the conviction that we are living near the end of
‘the present evil world,’ made up of its symbolic ‘heavens’ and ‘earth.’ We are
also seeing the regathering of Israel to Palestine where, after its conversion,
it will be the nucleus of Christ’s Mediatorial Kingdom. These developments,
recorded day-by-day in newspapers and magazine articles, are encouraging to the
remaining brethren of Christ who are holding fast to their hope of spiritual
life. They are also encouraging to Bible Students who understand the Divine
Plan but who do not share the heavenly hope; who feel that they have not been
called to run for the prize of the High Calling, but who, nevertheless, profess
that they are consecrated to do God’s will as they apprehend it, believe the
Kingdom is near, and are looking forward to a happy and useful part in its
earthly phase. Doubtless there are many such today.
Attention has
already been called to the introductory words in Re 1:1 to the effect that the
purpose of the Revelation was (and is) ‘to show to His (God’s) servants the
things which must shortly come to pass.’ We have also noted how this purpose
has been realized, and its significance to us who have lived in the Harvest or
end-period of the Gospel age. We have seen that the appropriate portions of
Revelation illuminated the end-period and gave direction and confidence to
Brother Russell in the Harvest work in which he and his fellow-servants have
been engaged during the past 80 years. In recent years a substantial change in
the effects of the Harvest message has been apparent. There are still some who
respond by professing consecration and associating themselves with the
ecclesias and their studies and other activities. But the proportion of these
seems much smaller than in the earlier years of the Harvest period.
Notwithstanding this scarcity of deep interest and profession of a spiritual
hope there are many thousands who in recent years have been interested to the
extent of desiring literature explaining the Bible teaching regarding the
Kingdom and the fundamental facts of the Divine Plan. But as the years go by
there seems to be less and less personal participation in the spiritual hope of
the Church. If, as the foregoing suggests, we are indeed progressing from one
phase of the age-end period into another phase would it not be reasonable to
expect that we would find in Revelation the same kind of guidance as saints
have found in the past an intimation as to developments in the near future
possibly the sequence of events to follow the completion and glorification of
the last members of the Bride class? If so, would it not be reasonable to
expect this forward view in Chapter 19? immediately following the destruction
of Babylon portrayed in Chapters 17 and 18.
THE VOICE OF
MUCH PEOPLE IN HEAVEN
In the first
four verses of chapter 19 we hear the song of triumph of a great multitude ‘in
heaven.’ Evidently this is a spiritual class. They are rejoicing that the
destruction of Babylon has taken place. Many of this large company may have
passed through all or part of the trouble that consumed Babylon. When this
voice is heard all that is left of Babylon, ‘the great harlot,’ is her memory;
‘the smoke of her torment’ indicating her complete destruction. It seems clear
that the expression ‘and after these things’ (verse 1) is not only a statement
that this vision followed that of Chapter 18, but also a clear intimation that
the song of rejoicing is voiced after that event has been fully accomplished
the destruction of the ‘harlot’ system. This necessarily places the
time-setting of the first four verses of chapter 19 some time in the future how
far in the future we do not know. The accounts in chapters 17 and 18 indicate
that the destruction of the harlot system will extend over a period of time:
‘her plagues come in one day’;{ Re 18:7-8} the beast and its ten horns make her
‘desolate,’ ‘naked,’ ‘eat her flesh’ and, finally ‘burn her with fire’ which is
also the symbol used for her destruction in chapter 18.
Since this
‘great voice of much people’ is heard from their location ‘in heaven’ {Re 19:1}
we think it is the voice of a spiritual company, but not the Bride, which is
mentioned in verse seven. It seems reasonable to believe this is the song of
triumph of the ‘Great Company’ developed in this Gospel age who, in chapter 7,
are especially related to great tribulation, which has been the necessary
discipline to awaken them to the fact that their ‘robes’ had become soiled. We
are told in that connection that they were able to cleanse them to ‘wash them
in the blood of the Lamb’ {Re 7:14} and thus be prepared to be the servants of
God in his Temple before his throne. In verse 4 of Chapter 19 the ‘Four Living
Creatures’ and the ‘Twenty-four Elders’ which we have noted elsewhere (No. XI.)
joined in the acclaim, worshipping ‘god that sat on the throne’ because of the
final destruction of the great harlot system. The introduction of the symbolic
‘Four Living Creatures’ and the ‘Twenty-four Elders’ and their remarks and
actions seem to act as an intended line of separation between this portion of
chapter 19 and the verses which follow. This separation is of great importance
to an interpretation of the following verses (5 to 8) and seems definitely to
place the events symbolized in verses 5 to 8 as subsequent to (1) the
destruction of Babylon, and (2) the completion in the same period of great
tribulation of the ‘Great Company.’
THE SERVANTS OF
GOD SMALL AND GREAT
Proceeding,
this next section {Re 19:5-8} opens with the statement that ‘a voice came out
of the throne’ the symbolic throne of God. (Re 4:1-5) Doubtless this means that
when the time for this portion of God’s plan arrives it will be announced in a
wide-spread proclamation possibly similar and at least as clear and arresting
as the proclamation of the Harvest Message during the past 80 years. {Re 11:15}
These ‘voices in heaven’ during the last 80 years, have announced the Harvest
or end-period of the Gospel age and the events peculiar to this time. Comparing
Re 11:18 with Re 19:5 we note that they both speak of those ‘servants who fear
God,’ ‘the small and the great.’ In Re 11:18, these servants, ‘the small and
great,’ are one of the groups who are to be rewarded during the sounding of the
Seventh Trumpet and are last of the groups mentioned there. In Re 19:5
evidently the time for this group to be dealt with has arrived. If we
understand the sequence, the fulfillment of this section is some time in the
near future how near we cannot say. But their response in verses 6-8 indicates
considerable understanding of the Divine Plan summarized in the brief statement
that his group, ‘servants of God both small and great,’ rejoice that (1) the
Kingdom has been established ‘the Lord God omnipotent reigneth’; and (2) that
‘the marriage of the Lamb came and His wife prepared herself.’ (Diaglott) They
know too, that the Bride is composed of noble characters she is ‘arrayed in
fine linen, clean and bright... the righteous acts (Diaglott) of the saints.’
(Note S.S. Vol. I, page 86, par.2)
We note again
these two events which have then taken place and are the inspiration of the
praise and rejoicing of this great company of servants of God whose voice is as
the sound of ‘many waters’ peoples, nations, etc. {Note Re 17:15} Both events
indicate that the Millennial Kingdom is established. The first is that ‘the
Lord God Omnipotent reigneth.’ The second point is that the marriage of the
Lamb has taken place. In Re 21:9-11 the Lamb’s wife is more fully described as ‘the Holy City, the
New Jerusalem, coming down from God out of heaven,’ and in subsequent verses is
portrayed the glory of that Kingdom of God in the hands of the Lamb and his
Bride. How appropriate the rejoicing of the subjects of that Kingdom (or
possibly the earthly representatives of it) that the Lord God Almighty reigneth
(19:6); and connecting with it the fact that the Bride has ‘made herself
ready.’ His Bride is then, under her Head, the new government of earth ‘the
completeness of him who is fulfilling all things’ {Eph 1:22,23 Col 1:18-20} the
help-mate in his great 1000-year task of human restoration to harmony with the
Creator.
THE MARRIAGE
SUPPER OF THE LAMB
Continuing our
study, in Chapter 19, verse 9 (Re 19:9), the angel who had conducted John
through the symbolic destruction of Babylon and other coincident events
(beginning this ‘tour’ at Re 17:1) now remarks, ‘Blessed are those who have
been invited to the marriage supper of the Lamb.’ An Oriental marriage-feast is
an occasion subsequent to the wedding. At the wedding the brides-maids would be
present, and also at the marriage-feast. But in addition, a general invitation
was issued to many more to share in the marriage feast, which frequently
continued for as much as seven or fourteen days. The extent of such hospitality
and the large number in attendance is indicated in our Lord’s first miracle turning
the water into wine, by providing wine to ‘fill to the brim’ six large pots,
each one containing ‘two or three measures.’ {Joh 2:6 Diaglott} In the Septuagint this word
‘measures’ is translated ‘baths’; and the bath we understand contained about
seven, or nine, gallons. If this translation is correct it would mean that
additional wine for this wedding feast of an inconspicuous couple in Galilee
was provided by our Lord to the extent of about 100 gallons or more. Certainly
the guests enjoying this marriage feast must have constituted a very large
company for this extensive provision to be made for them.
But we are now
considering the guests ‘they which are called unto the marriage supper of the
Lamb.’ And what should we anticipate as to the extent of the hospitality at the
marriage-feast of the Son of God and his Bride? How great a concourse of
‘relatives, friends and neighbors’ we would naturally expect to share in it!
Our suggestion is that the ‘Marriage Supper of the Lamb’ corresponds to the
feast prepared for ‘all nations’ {Isa 25} and which we understand to symbolize
the Restitution blessings for all the families of earth. A similar invitation
to unlimited hospitality is found in Re 22:17 where ‘the Spirit and the Bride
say, Come, .... and whosoever will, let him take the water of life freely.’ It
will be seen then that if our interpretation of the angel’s words in verse 9 is
correct, he is surveying the blessings that will accrue to all the families of
the earth who are to be blessed by the Millennial reign of the Lamb and his
Bride. And his remark in this verse closes the circle: the other ‘called out’
groups have been previously mentioned; and now the angel declares all the
remainder of mankind for whom Christ died are to be offered a share in ‘the
Kingdom prepared from the foundation of the world’ for the sheep of the
Millennial Age. {Mt 25:34} And the symbolic feast prepared for ‘all people’ in
Isa 25 includes the transcendent blessings to be administered by Christ and his
Bride for all who will receive them, as described in almost identical language
in Re 21:1-6.
THE FINAL
CONFLICT
The ‘tour which
we have noted began at Re 17:1 is completed at Re 19:10. The disposition of
John (the John class the church in the Harvest period) to unduly reverence the
angel who had showed him such wonderful things, and the angel’s rejection of
such reverence (in vs. 10) is discussed in note No. IX. Verse 11 begins another
vision of ‘the Battle of the Great Day of God Almighty’ or ‘The Battle of
Armageddon’; or, probably more accurately, the climax and conclusion of that
battle. We have heretofore expressed our conviction that the climax of this
final conflict will be delayed until all the members of the Lord’s Body are
with him in glory. In verse 14 of chapter 19 they seem to be represented in the
‘armies in heaven’ following their Leader. But as we have seen in the symbol of
the seven golden vials of God’s wrath (No. XI), the saints still in the flesh
during the Harvest period are represented as seeing and declaring in advance
the conflict between our Lord and the false religious systems with their
armies, including ‘the kings of the earth,’ and declaring the final defeat and
destruction of all opposers of our Lord’s ‘iron rule.’ In Chapter 19 too, an
advance view before the climax is reached, is indicated. In verse 17 ‘an angel
standing in the sun’ proclaims a great carnage and in symbolic language calls
to all the carrion birds of heaven to come to a feast which God is preparing.
Evidently when
this announcement (similar to ‘pouring out’ of the seven vials of God’s wrath)
is made, the destruction of the opposers has not yet taken place; for following
it the actual destruction of the false systems, ‘the beast’ and the ‘false
prophet,’ in the symbolic ‘lake of fire’ is recorded; and also the ‘slaying’ of
all of their followers by the ‘Sword which proceeded out of the mouth’ of that
great King and Righteous Warrior our Lord Jesus. The angel standing in the sun)
light) seems to be the same or similar imagery to the vision of Chapter 12
where the woman representing the early church is seen ‘clothed with the sun’;
and to have a similar connotation of instructed followers of the Lord,
enlightened by the glorious Gospel message of divine grace. Our suggestion is
that the ‘cry’ of this angel of 19:17, 18 represents a declaration of the
meaning of the events at that time, but prior to the final conflict, by those
who are enlightened and ready to make the proclamation. For similar symbolic
expressions see Eze 39:4,18,20 and Re 17:16. Here we are told in symbolic
language that the false systems, the ‘beast’ and the ‘false prophet,’ will be
utterly destroyed cast into the symbolic ‘lake of fire.’ But ‘the remnant’ the
people misled into opposition to the Lamb and those who are ‘with Him’ are to
be ‘slain with the sword which proceeded out of His mouth.’ That is a glorious
way to be ‘slain’ by the Word of God! Evidently the picture in the closing
verse of chapter 19 is of the conversion of the people, the ‘armies’ which have
(doubtless for the most part ignorantly) ‘made war’ with the Lamb. We are
reminded of a similar expression by the Prophet David in Ps 45:5: ‘Thine arrows
are sharp in the heart of the king’s enemies; whereby the people fall under
thee.’ Thank God for a victory that will mean, not bondage, but ‘the glorious
liberty of the children of God’ {Ro 8:21} life, peace, joy, harmony with God
for those who are thus ‘slain.’
XIII. THE
‘BEASTS’ OF REVELATION
In this study
we exclude the ‘four beasts’ first mentioned in chapter four. That is a poor
translation in our common version and should be rendered ‘four living ones’
(Diaglott) or ‘four living creatures’ (Rotherham). They evidently symbolize the
four primary elements of God’s character as their actions and testimony indicate
in chapter four and where they appear subsequently in the visions of
Revelation. The ‘beasts’ we are to study in this article evidently refer to
civil and religious governments organized by imperfect human beings deceived by
the great Adversary of God, Satan, and of which he is the instigator and
architect. They are collectively spoken of as ‘the wild-beasts of the earth’
(Re 6:8) and their truly beastly and hateful character is indicated in the
context. These ‘beasts of the earth’ in chapter 6:8 correspond to the ‘secular
arm’ to which in the Dark Ages the counterfeit church system, the nominal
spiritual ruling power, turned over the victims of their inquisitorial torture
for execution of the sentence they pronounced.
THE GREAT RED
DRAGON
The first of
these beasts of Revelation to be particularly mentioned is the ‘great red
dragon’ of chapter 12. It has been generally accepted that this represents the
civil power of Rome and which was also the religious power for a time. ‘Pagan’
in the early Christian era referred to village dwellers, and had a similar
meaning to ‘heathen’ which indicated ‘a dweller on the heath.’ It later
acquired a meaning of anti-Christian attitude, because in the spread of
Christian teaching the early missioners frequented and taught first in the
cities; and thus a distinction developed between these city dwellers who became
Christians and the rural population living in villages (Latin pagani), who had
not yet been evangelized.
Originally the
government represented by the ‘great red dragon’ was both secular and religious
as is indicated in Re 12:8, where it is stated that as the result of its
conflict with aspiring and rapidly developing nominal Christianity, represented
by the ‘man-child,’ its ‘place was not found any more in heaven.’ It the ‘great
red dragon’ seems to represent thereafter merely the Civil Power of Rome and
the nations of Europe that grew out of the Roman Empire. We understand the
‘scarlet-colored beast’ of chapter 17 to be a similar characterization of Civil
power after the Papal ‘head’ or ‘king’, has been succeeded by the sixth and
later by the seventh ‘head’ or ‘king.’ Under the sixth and seventh forms of
government, the Papacy, represented by the ‘harlot’, was still ‘seated upon’ or
supported by the civil governments; and the latter measurably influenced or
controlled by the ‘mother of harlots.’ (Re 17:1-10)
THE LEOPARD
BEAST
In chapter 13
we have another symbolic beast representing the Papacy a beast that is like a
leopard in its appearance spotted. This beast Brother Russell has dealt with
quite extensively. It arises from the sea and receives from ‘the great red
dragon’ (representing Roman civil power) ‘his power, and his seat, and great
authority.’ Thus the ‘spotted beast’ became the supreme ruler, and the civil
power subordinate to it. This is one of the three symbolic illustrations of
Papal authority in Europe centering in Rome. One we have just noted in chapter
17 the ‘mother of harlots’ seated upon the ‘scarlet-colored beast’, which
corresponds to the ‘great red dragon.’ The third we have also noted in this
study the conflict in chapter 12 resulting in the elevation of ‘the man-child’
to the superior position, ‘heaven,’ and the ‘great red dragon’ cast down ‘unto
the earth.’ And even in that subordinate position the dragon had ‘but a short
time’ until the supremacy of the Papacy was still further riveted upon the
civil power in Europe under Pepin and Charlemagne continuing for 1000 years
until the French Revolution. During this 1000-year period the civil power’s
subordination to the Papal is represented as the civil power being confined in
‘the bottomless pit,’ or ‘the abyss’ relative oblivion from which it begins to
emerge about 1799. (Re 11:7; 17:8)
As noted
elsewhere in these articles this 1000-year period (approximately 800 to 1800
A.D.) seems to be Satan’s counterfeit of the 1000-year reign of Christ, in
which the real ‘Devil and Satan’ is to be bound and cast into ‘the bottomless
pit.’ In the imagery of chapter 12 note that when the ‘great dragon’ is
subordinated to ‘the man-child’ the dragon is ‘called (by Papacy) the Devil and
Satan,’ and the claim is made that ‘Now is come...the Kingdom of our God, and
the power of his Christ.’ {Re 12:9-10} Here the victory of the counterfeit of
Christ’s millennial kingdom is hailed (by the spurious system itself) in
language closely and significantly similar to the familiar statements of
chapter 20:1-6 with respect to the establishment of the true Kingdom of God in
the hands of Christ and his Church. Let us note carefully these two accounts:
the one of the counterfeit, the other of the true. In connection with the
foregoing note the remarks in Scripture Studies, Vol. II, pages 288, last par.;
353, past par.; and 354.
THE TWO-HORNED
BEAST THE FALSE PROPHET IMAGE OF THE BEAST
In Re 13:11
another beast is seen coming up ‘out of the earth.’ He appeared comparatively
far less dangerous than the terrifying ‘leopard beast.’ ‘He had two horns like
a lamb, and he spake as a dragon.’ Brother Russell’s thought was that the term
‘dragon’ signified civil power. He interpreted the arising of the two-horned
beast from the earth as a development in the Reformation period the
establishment of a church-state system in Great Britain. Its subsequent course,
recorded in the latter part of chapter 13, seems to confirm this view. The fact
that the separation of English religionists from the domination of Papacy was,
in its beginning, a revolt of the civil power (represented in King Henry VIII)
fits well with the description that ‘he spake as a dragon.’ But merely
independence of Rome was not all that this two-horned beast craved. The civil
power’s defiance of Papacy ‘deceived them that dwell on the earth.’ This term
‘them that dwell on the earth’ is used in several places and evidently refers
to nominally religious persons. And these nominally religious persons in Great
Britain were exhorted to form an ‘image to the beast’ the ‘leopard beast.’ It
is worthy of careful note that subsequently the term ‘the beast’ seems
invariably to refer to the leopard beast the Papacy.
In exhorting
the nominally religious people of England to ‘make an image to the beast’ this
two-horned beast became ‘the false prophet,’ or false teacher. This is confirmed
in subsequent references to the false prophet, notably chapter 19:20, where its
original defiance of ‘the beast’ is referred to doubtless to enable the student
to identify the ‘false prophet’ and connect it with chapter 13:13-18. It is
logical to believe that the ‘two-horned beast’ which originally spoke as a
civil power, a ‘dragon,’ desired to have the religious people cooperate in the
organization of a church-state system which would be like (an ‘image’ of) the
Papal system. And this was shortly done in England. As indicated in chapter 13,
the two-horned beast, or the false prophet, gave ‘life’ to this ‘image’ and
enabled it as the ‘Established Church’ of which the British Sovereign is still
the head and which is still supported by state taxes to speak (authoritatively)
and to persecute and circumscribe the efforts of other religious persons, who
were the ‘Dissenters’ and Nonconformists’ of English history. The ‘false
prophet’, that we have seen is identical with the ‘two-horned beast,’ became so
completely the sponsor of ‘the image of the beast’ that evidently the two
designations are subsequently used interchangeable. The two terms are never
used together, but always either one or the other.
THE NUMBER
‘666’
We have
elsewhere touched on the recorded actions of ‘the image’ in the latter part of
chapter 13. We close this study with consideration of the mysterious number
‘666’. We have identified the ‘image of the beast false prophet’ with the
church-state system of Great Britain; which remains today unimpaired and will
only cease to function when it and ‘the beast’ are destroyed in the final
conflict with the Lord and his armies which will end this present evil world
and prepare for the ‘new heavens and earth wherein dwelleth righteousness.’ But
now let us consider the number ‘666’. Our understanding is that the number ‘6’
is symbolic of imperfect human views and efforts. No matter how apparently
worthy, these all come short of ‘7’ which is accepted as a symbol of divine
views and works. In discussing quite a different subject, Brother Russell
expressed the same thought regarding the symbolic use of the number six, as
follows: ‘the number six is a symbol for imperfection and evil conditions, as
seven is the symbol for completeness and perfection.’ (R3164 203164) The repetition of the number six (literally ‘six hundred,
three score, six’) we understand is similar to our Lord’s reply to Peter that
he should forgive a repentant brother not merely seven times but ‘seventy times
seven.’ This emphasizes in the latter case infinity, completeness; and in the
use of ‘6’ in Re 13:18 it indicates the widely prevalent error of denominations
of the Christian religion, large and small, which have patterned their order
and organization with reliance upon human wisdom; reliance upon imperfect man
(’6’) for direction in doctrine and practice. The latter has become a snare
even among nominal Bible Students; and its avoidance is the responsibility of
each one of us; we must individually gain the ‘victory over... the number (or value)
of his name, ‘which is ‘666’.
That ‘the image
of the beast’, the ‘mark’ in head and hand, and ‘the number of his name’ were
present and tests of the faith and loyalty of the Lord’s people in the Harvest
period, is apparent in Re 14:9. In the history of the origin of this symbolic
‘image’ in chapter 13, it seems clear that these deceitful and presumptuous
requirements were established after it had received ‘life’ from the two-horned
beast. Hence our conclusion that this was a detail of history the ‘image’ had
already received ‘life’ before the Harvest period opened. And accordingly in Re
15:1-4 the ones who are prepared to sing ‘the Song of Moses and the Lamb’ have
‘gotten the victory over the beast, and over his image, and over his mark, and
over the number of his name.’ These only, who have ‘come out’ of Babylon (Re
14:8-10; 18:4), have the ‘harps of God’ and are enabled to sing this anthem of
praise and recount the glory of the Divine Character and Plan. All such have
necessarily become free from human head-ship before they could fully appreciate
and join in declaring God’s ‘works’ and ‘ways’ of which they have learned in
the Divine Plan of the Ages.
The use of a
separate symbolic beast to represent the most notable anti-Christian system has
been of great value in making clear its true character. For even though this
system might be interpreted to be one of the ‘heads’ or ‘horns’ or ‘kings’ of
other related prophecies, yet these would give us no details of the origin,
development and activities of the Papacy, which are unique and occupy such
prominence in the crucial testing of the Lord’s people during the Gospel age.
Another important detail accomplished in the use of the symbolic ‘leopard
beast’ to represent the Papacy is that it makes clear its continued existence
and activity even after its period of supremacy ended in the governments of
Europe; and that it is still able thereafter to take an active part in the
closing scenes of ‘this present evil world.’ Note Re 16:13; 19:19. In passing
from the subject it may be well to note that there are still present and
apparent today, three aspects of the counterfeit system of the true Church. It
is represented (1) as ‘the beast’ (the little horn of Da 7:11) which still
utters ‘great words’;( 2) as the ‘mother of harlots’ still endeavoring, but
with diminishing success, to have illicit relations with the civil governments;
(3) the ‘great city’ Babylon now being gradually impoverished and from which
even in these preliminary ‘plagues’ many of her former servants and supporters
stand aloof. In all three of these sets of symbols the final end of this false
system, Papacy, is represented as being destroyed by ‘fire.’ (Re 17$ , 18$;
19:20.) And in the last reference the ‘false prophet’ system suffers the same
end. Additional thoughts on this subject will be found in these notes, and also
in the following section of this one, to which it is a later addition.
’THE NUMBER OF
A MAN... 666’ ILLUSTRATED AGAIN
The permeating,
infiltrating, subtle danger of bowing to or seeking human direction in our
religious life instead of entire dependence upon the Lord and His Word, has
again in our own day been most astonishingly demonstrated. Against this danger
Brother Russell constantly warned, exhorting all to test what he wrote by the
Word of God and to accept only that which in their conscientious opinion was
fully supported by the Bible. Notwithstanding this sound teaching in a
remarkably short time after Brother Russell passed beyond the vail in 1916, a
large number of his fellow ‘bible Students’ submitted to the domination of his
successor in control of the corporate business organization which Brother
Russell had formed many years before as a convenience and ‘tool’ to assist in
the publishing and proclamation of the Divine Plan of the Ages and the
providing of other services for the brethren. This domination for a time held a
controlling influence over many brethren as the result of the wide-spread claim
that the corporation was ‘the channel’ to which to look for leadership and
light on God’s word. From that domination all of the independent ‘bible
Students’ withdrew either soon after or within a few years.
If we mentally
divorce our personal relationship to it, and view the phenomenon objectively,
we can but be astounded at the rapid decline of the high standards of Christian
conduct Brother Russell had both taught and consistently practiced; and the
acceptance by large numbers of his old associates, including most of the
leaders pilgrims, elders, etc. of this domination by one imperfect man under
the specious claim of ‘the Lord’s organization,’ ‘the channel,’ etc. As we know
the organization has continued to deteriorate and is today not unlike the
Catholic Church in its rigid rule over its members. And it has also made rapid
progress in substituting ‘new light’ new and human theories for much of the
Divine Plan of the Ages revealed in the Bible. In this startling development of
a sect which has departed so far from the truths and practices held to less
than 44 years ago, is there a lesson which should be drawn and deeply impressed
upon the Lord’s people today? There can be no doubt that there is. And that
lesson is that we as individual followers of our Master must be alert to see
the first indication of a regard for human leadership which transcends our own
conscientious study of the Lord’s word, and tends to abdicate that personal
responsibility with respect either to doctrine, or our relations to our
brethren in the ecclesia, or in the church as a whole, those whom God
recognizes as his children and who are possessed of his Spirit.
Looking back 44
years we see that the mis-leaders then sought to use Brother Russell’s words to
support their claims. Isolated statements, divorced from their context, in
Brother Russell’s voluminous writings during a forty-year ministry or in any
person’s writings can often be misleading and quite contrary to the views
really held by the writer. If we believe Brother Russell the special servant of
the Lord during the Harvest period we would be so familiar with his writings,
and the spirit of them as a whole, that claims of his approval or sponsorship
should be carefully tested; and especially where doctrine or our relationships
in the church are involved. Only by constant alertness and holding to the Word
of God for instruction and the basis of our decisions in our personal life and
with respect to our relationship to other brethren, shall we continue to avoid
even a faint ‘mark’ of the symbolic ‘number of a man 666.’
No doubt there
have been other illustrations of this error during the period since Brother
Russell left us some small and affecting only a few. Those of the brethren
familiar with the history of the ‘Bible Students’ during the past 44 years will
readily recall one other outstanding example. Its leader was also one of the
pilgrims in Brother Russell’s time, and shortly after his passing from the
earthly scene, put forth a claim of special authority as a teacher and leader
of the Lord’s people. His disposition too was that of a dominant,
self-confident personality. As in the larger illustration foregoing, so also in
this other leader’s course, those who rejected his claims and leadership were
subjected to the same treatment withdrawal of cooperation and hindering (to the
extent possible) the free exchange of spiritual services between the
independents and those under the dominating influence of their leader. And here
it seems we have an up-to-date illustration of the penalties upon a similar
class of independent students of God’s Word and loyal to the word of God, as
described in Re 13:17. Both of these leaders have passed from the scene in
death, but their organizations continue the promulgation of errors they taught
and practiced; the one affecting a very large group, and the latter a small
one.
Both our Lord
and St. Paul warned against this great error. In his last intimate lesson-session
with his disciples, Jesus ‘said unto them, The kings of the Gentiles exercise
lordship over them, and they that exercise authority upon them are called
benefactors. But ye shall not be so....’ {Lu 22:24-27} Here he disapproves and
warns against two errors: the effort to exercise a dominant influence over the
brethren; and also the disposition to welcome such domination and call such
‘lords over God’s heritage’ ‘benefactors’ or the equivalent in today’s
language. The same warning is given by St. Paul in Col 2:18,19 in language that
well describes the erroneous course of both the one who attempts to dominate
the Lord’s people, and the ones who in ‘voluntary humility and worshipping the
angels’ undue respect for leaders are misled and brought into sectarian
bondage.
XIV.
TABERNACLE TYPES INTERPRETED IN REVELATION
The Golden
Altar of Incense
The Brazen
Altar of Burnt Offering
Elsewhere we
have noted confirmation that the Tabernacle and Temple sacrifices and ritual of
ancient Israel were typical; and related to the experiences of ‘the Israel of
God,’ the ‘new Creation,’ ‘the Christ’; of which all saints, ‘the 144,000’ of
Revelation, are members ‘by one Spirit baptized into one Body.’ {1Co 12:12,13}
This correspondence has been especially noted in consideration of the
dedication of the typical temple (No.XI) and now we note the same regarding the
two altars with which, and the sacrifices offered thereon we have become
familiar in our study of ‘Tabernacle Shadows.’
THE GOLDEN
ALTAR
In the
summarized ‘preview’ in Revelation, Chapter five, we note in verses 6-10 that
there would be provided through the sacrifice of ‘the Lamb’ an imparted
‘incense’ for ‘the prayers of saints.’ In Re 8:3-5 an angel is shown at ‘the
Golden Altar which was before the throne’ (of God) with ‘much incense that he
should offer it with the prayers of all saints’ or, as in the margin, ‘add it
to the prayers’ of all the saints. This ‘angel’ of Re 8:1-3 we recognize as our
Lord appearing in the presence of God ‘for us’ and thus making ‘acceptable
through Jesus Christ’ the prayers, devotion, praise of his Body members. When
this ‘angel’ had thus sanctified or made acceptable in advance the sacrifice
and the prayers of his followers during the Gospel age, he took ‘the censer
filled with fire of the altar and cast it into the earth.’ What astonishing and
arresting imagery is used the very same censer upon which Jesus had offered
incense, sent down to earth! The golden censer was only used in the type for
the carrying of fire from the altar of burnt offering in the Court into the
Holy. There it was placed in the golden altar; upon the fire incense was
sprinkled, and the sweet odor therefrom penetrated into the Most Holy the
typical presence of God. But here in Re 8:5 this golden censer, filled again
with fire, is cast into the earth! What does it symbolize? Recalling the
statements of St. Paul in 2Co 2:15 and Eph 5:2, we suggest that here is
symbolically presented the assurance of the Great Master Interpreter of types
that down here on the earth amid the corruption and sordidness of this evil
kosmos the saints may offer—in the same divinely conceived and provided
experiences as their Master their incense, their prayers, devotion, praise;
acceptable because of the ‘much incense’ offered by that beloved Master to
accompany their offerings. (Note 1Pe 4:12,13 2:5 and Joh 18:11)
The offering of
incense on the Golden Altar was directly related to an accompanying animal
sacrifice on the Brazen Altar. And some of the blood (life poured out) of that sacrifice
was carried into the Holy and applied to the horns of the Golden Altar. Owing
to this close association of offerings on the two altars, we would expect that
their relationship would be illustrated in Revelation, and we find this to be
the case.
THE BRAZEN
ALTAR OF BURNT OFFERING
In Re 6:9-11
St. John records that when ‘the Lamb’ had opened the fifth seal, I saw under
the altar the souls of them that were slain for the word of God and the
testimony which they held.’ This evidently refers to saints persecuted unto
death prior to that time, and this brief narrative indicates that the judgment
of retribution upon the class responsible for the crimes against them would be
executed, but would be delayed ‘until their fellow servants and their brethren,
that should be killed as they were, should be fulfilled.’ It is evident in this
symbolic view that all of the saints are recognized as sacrificial victims.
(See also Re 20:4) Their ‘souls’, seen under the altar, correspond to the
‘blood’ of animal sacrifices poured out at the base of the Brazen Altar both
representing human life. {Note Le 4:18 8:15 9:9 16:18, etc.} The symbolic cry
of the souls under the altar for the judgment of God upon their persecutors is
again symbolized and related to the typical altar of incense in Re 9:13 where
St. John ‘heard a voice from the four horns of the Golden Altar which is before
God’ calling upon the angel of the Sixth Trumpet (which is the second ‘woe’
trumpet) to effect the preliminary judgments then due. The final expression of
God’s wrath upon this class of persecutors is reserved until the Seventh
Trumpet period, as indicated in Re 11:15-18, and the Seven Vials of Re 15:7. Note that these ‘woes’ under the Fifth and Sixth Trumpets are
directed against ‘those who dwell on the earth.’ (Diaglott)
Several
important observations are suggested in the foregoing. One is that a class of
persecutors is included in the group described as ‘those who dwell on the
earth.’ Saints too are elsewhere included in this group, and it is evidently
analogous to the development of ‘wheat and tares,’ growing together in the
field (the world) until the Harvest period, ‘the end of the Age.’ {Mt 13:38-43}
See Note V. for further discussion of this group, ‘they that dwell on the
earth.’ Another detail we note is that retributive justice is delayed, but in
due time will be executed upon the same class living at a later time, thus
revealing the principles of the divine government. These principles take into
account the greater light of the subsequent generation, when the judgments are
executed upon those who have condoned, or complimented the memory of those who
committed crimes against the Lord’s saints. Their guilt is the same as members
of their class who actually committed the crimes. Note our Lord’s words in Mt
23:29-35, of the Scribes and Pharisees who at the time were plotting his death.
{Joh 11:47,53,57}
Another
observation of deep interest is that Jesus in his symbolic interpretation of
Old Testament types in Revelation, focuses our attention, not on the minutia,
but on the principal lesson, or the prophetic illustration they contain. This,
the method of the Master Interpreter of types, seems worthy of our thoughtful
consideration. It may suggest an advantageous change in class or personal studies.
It may prompt the conclusion that too much time is being spent on small details
that are not really further illuminating the substance or main thought, and
that wisdom would lead to other departments or portions of the Word of God. Our
Lord in Revelation chose the large, comprehensive types to illustrate his
messages; and that seems also to have been the method of St. Paul. Illustrative
of this in the latter’s writings is his reference to the antitypes of the Day
of Atonement sacrifices in Heb 13:15,16. There he quite evidently points to the
three aspects of the sacrifices offered on that day, but draws only in general
terms the relationship to the type, and emphasizes the practical effects in the
lives of saints of their participation in the antitype: (1) ‘Let us go to Him
without the camp, bearing His reproach... ‘(2) ‘Let us offer to Him the
sacrifice of praise continually... ‘(3) ‘To do good and to communicate forget
not: for with such sacrifices God is well pleased.’
Our Lord’s use
of major types may also suggest to us some helpful thoughts on the subject of
‘doctrines.’ All teaching is doctrine. But in our own personal experience all
the teachings of the New Testament have not been of equal importance to us.
Brother Russell emphasized this distinction in numerous articles; for examples:
‘Doctrines More or Less Important’ (R5284 205284);
‘The Epistle of Christ’ (R5967
205982); and his V.D.M.
Questions and the article accompanying them. (R5982 205982) The few fundamental doctrines of the Scriptures are supported by
a great many ‘less important’ teachings types, texts, prophecies, parables,
etc. There are so many of these supports for each of the major ‘planks’ in our
doctrinal platform, that the misplacement of one will not by itself affect the
stability of one’s apprehension of the great fundamental truth; and that is the
reason Brother Russell classified the teachings of the Scriptures as of more,
or less, importance.
In this
connection it is worthy of deep thought that St. Paul wrote to the church at
Rome (chapter 14) in respect of differences among the brethren regarding the
eating of meats and the observance of special days, that uniformity of
conviction on these points was of far less importance than maintaining the
unity of the Spirit in the bonds of peace, and mutual respect for one another’s
conscientious convictions on these details. ‘Let every man be fully persuaded
in his own mind,’ is St. Paul’s advice. This inspired advice would prompt to a
less extreme, a more benevolent attitude than has sometimes been manifest in
respect of the ‘less important’ teachings of God’s Word. Let us make sure that
mistaken human judgment and policy, or prejudice, do not interfere with free
circulation of spiritual service among the brethren by those whom the Lord
through his Word and Spirit has qualified and approved for such service. Some
such have at times been disparaged not on doctrinal lines but because of their
efforts to discourage over-emphasis on these secondary, or supporting doctrines
either pro or con and to heal the breaches where they exist among consecrated
believers in and advocates of the Divine Plan of the Ages.
All of
experience in the present truth movement know that the controversies among
‘Bible Students’ have been due to ‘attack’ or ‘defense’ of one or more of these
‘less important’ teachings. The unfortunate result with some of those who
reject Brother Russell’s treatment of one or more of these doctrines is that
they have at the same time put aside his books and other writings very much to
their loss and disadvantage. This regrettable attitude is like a buyer
rejecting a house which is an outstanding value and just suited to his needs
solely because he thought one or two of the posts in the basement were not in
the right places; that they ought to be over on the other side of the house.
How unreasonable and short-sighted such a decision would be! And just so how
short-sighted it is to reject, or ignore, and be unfamiliar with the writings
of one who in our time has been especially used of the Lord to illuminate for
the church all of the major doctrines of the Bible, and also a long and
impressive list of the supporting teachings of the Lord’s Word. In all of these
matters discussed foregoing, which are of such great importance to saints, let
us take the Lord and His teachings, actions and disposition as our pattern; and
in them as well as all matters, prayerfully and conscientiously endeavor to
‘follow the Lamb whithersoever he goeth.’
XV.
CONCLUDING THOUGHTS:
WHAT WILL YOUR
STUDY OF REVELATION DO FOR YOU?
We have left
for the last the most important consideration in our study of Revelation. That
is, what effect will the study of Revelation have on you? on me?
We must never
lose sight of the fact that this book contains a message from our Lord and Head
especially for and to his members in the flesh, and, if we realize in our own
hearts the effect intended by the Lord, doubtless it will be of momentous
consequence to us.
If we recognize
that we are now witnessing a mortal conflict between the two elements of
Satan’s empire; that the Civil power in much of Europe, long subordinate to the
Catholic Church, has now risen up and laid its hand upon the church and will
brook no interference in the carrying out of the foretold re-establishment of a
non-Christian regime; that it is even now ‘eating the flesh’ of the harlot
system; that the great hailstorm of chapter 16 is in progress; that truth on
every subject (the hail) is uncovering the deceptions and hypocrises on which
the pseudo ‘Christendom’ has been built; that, as a result, confidence of men
in their accustomed leadership is being undermined; that the weakness and
selfishness of many in high positions are being discovered and proclaimed
world-wide; that all of this is leading on to the collapse of confidence of men
in their unregenerate fellowmen, and in the principle of selfishness,
self-interest, which is the keystone of fallen human wisdom and conduct: -What
effect will this knowledge have upon us?
If our study of
Revelation confirms our understanding of the time in which we have lived, the
Harvest of the Gospel age, and we see clearly that we are witnessing the
closing experiences of the Church of Christ in the flesh; if it confirms the
great importance of Brother Russell’s work and its divinely ordered place in
the instruction of the saints still in the flesh, so that we really become
students of his writings; and if it confirms our Lord’s invisible return, and
shortly the completion of the gathering of his saints What effect will this
have upon us?
Surely God
intends it to emphasize, to underscore all that we know and that continuing
diligent and prayerful study of His Word will enable us to recognize as His
will for the saints. And surely the realization of these things of such
transcendent import will inspire his people to devotion and zeal for the Lord,
his cause and his people; to ever more careful scrutiny as to the use of their
time and talents; to concentration upon all the means of grace by which they
are to be sanctified and ‘made ready’ for their change. It will surely prompt
them to study ever more earnestly in the brief space remaining, the records of
Jesus’ devotion, words, his disposition, his manner; and to do all of which we
are capable to ‘Make our calling and election sure.’ Realizing that the time in
which this must be accomplished is short it will surely prompt us to expect and
strive to be perfectly conformed in heart and mind, in character, to the Master’s
glorious likeness, and that in the hear future. Such should be the effects of
our study of Revelation. The prayer of the writer is that such will be the
effect in his own heart and in the hearts of the brethren.