A Thorough Reading

Requirement for DLI

Compiled and Prepared by:

Bro. Glean B. Pestano

Study Readings #15: The Seven Seals The Signs of the Times

1. Tract #15, pp. 5-67

THE SEVEN SEALS

--The Signs Of The Times--

"The Revelation of Jesus Christ, which God gave unto Him, to shew unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto his servant John: who bare record of the Word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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." Rev. 1:1-3. {TN15: 5.1}

Jesus Christ gave The Revelation to show to His servants "things" which were shortly to come (Rev. 1:1). To prepare the way for the vision of the "things," the Voice introduced the subject with a special message to each of seven angels (leaderships) who had charge of seven candlesticks (churches) respectively. These messages are recorded in chapters 2 and 3. {TN15: 5.2}

Next was John led to see the solemn proceedings of the series of events: {TN15: 5.3}

"After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne. {TN15: 5.4}

"And He that sat was to look upon like a jasper and a sardine stone: and there was a

Tract 15 5

PICTURE

rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in

Tract 15 6

white raiment; and they had on their heads crowns of gold. {TN15: 5.5}

"And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

"And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

"And the four beasts had each of them six wings about him, and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

"And when those beasts give glory and honour and thanks to Him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before Him that sat on the throne, and worship Him that liveth for ever and ever, and cast their crowns before the throne, saying,

"Thou art worthy, O Lord, to receive glory and honour and power: for Thou hast created all things, and for Thy pleasure they are and were created.

"And I saw in the right hand of Him that sat on the throne a book written within and on the backside, sealed with seven seals.

"And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth neither under the earth, was able to open the book neither to look thereon. And I wept much because no man

Tract 15 7

was found worthy to open and to read the book, neither to look thereon.

"And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

"And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders stood a Lamb as It had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

"And He came and took the book out of the right hand of Him that sat upon the throne. And when He had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

"And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth.

"And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying Blessing, and honour, and glory, and

Tract 15 8

power, be unto Him that sitteth upon the throne and unto the Lamb for ever and ever. {TN15: 7.1}

"And the four beasts said, Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever." Revelation 4, 5. {TN15: 9.1}

The literal fulfillment of these "things" was to be hereafter -- after John's vision; that is, in John's day these solemn proceedings had not as yet taken place, nor were they then taking place, but they were to take place sometime after the vision, after the first century. Just how soon or how long thereafter, though, was not revealed to John. {TN15: 9.2}

He was taken in vision to see and to write those eventful "things" which were to take place at the time the judicial-like throng of Revelation 4, 5 should actually convene. As to the other "things," the things which follow as a result of the event, assured He Who has the "keys of hell and of death," some were and some were to be (Rev. 1:19); that is, when this divine throng convenes, then some of the "things" that are brought to view as a result of the event, are already history, while some of them are yet prophecy -- some point back and some point forward. {TN15: 9.3}

The first and most important thing that takes place in this solemn assembly, is the opening of the book. It should be remembered, too, that the book is sealed with

Tract 15 9

seven seals (Rev. 5:1). It being in seven sections, each section individually sealed, seven seals in all are consecutively broken, permitting each section to unfold its own contents: The first seal, or section of the book, discloses the things of Revelation 6:2; the second, the things of verse 4; the third, the things of verses 5 and 6; the fourth, the things of verse 8; the fifth, the things of verses 9 to 11; the sixth, the things of verses 12 to 17 and of chapter 7; the seventh, the things of chapters 8 to 22. That the seventh seal contains chapters 8 to 22 is immediately seen by the fact that each chapter is connected with the conjunction "and." In other words, The Revelation, save for the first five chapters, is but a reproduction of the things which were on record within the seals, and which as a result of the breaking the seals were pictorially displayed in John's sight. {TN15: 9.4}

Now Truth clearly points out that The Revelation is not made up of something which originated with John's vision, but that it is made up of the things which the sealed book contained and which were then made known. Since the writings of John recorded the things which the sealed book revealed at the instance its seals were broken, Inspiration entitled them

Tract 15 10

"The Revelation" -- the sealed things unsealed, the secret things revealed. {TN15: 10.1}

The basic points in chapters 4 and 5, the chapters aforequoted, are these: {TN15: 11.1}

(1) That a door was opened, not on earth, but in heaven; {TN15: 11.2}

(2) That as John looked in, he beheld "One" sitting on a throne; {TN15: 11.3}

(3) That a book sealed with seven seals was in His right hand; {TN15:11.4}

(4) That the book was then unsealed, and as a result John was panoramically shown its contents, and that his writing them gave us The Revelation; {TN15: 11.5}

(5) That there were also other books (Rev. 20:12), and that although they were not sealed, John was not led to see what was written in them; {TN15: 11.6}

(6) That twenty-four elders were sitting around the throne; {TN15: 11.7}

(7) That the Lamb (also called the Lion) and ten thousand times ten thousand, and thousands of thousands of angels were round about the throne; {TN15: 11.8}

(8) That there were four beasts, seven lamps of fire (candlestick), and the sea of glass; {TN15: 11.9}

(9) That the Voice very emphatically made known to John that he was being given a glimpse of a prophetic event that was to take place at a

Tract 15 11

later date -- "hereafter" from his time, somewhere after the first century. {TN15: 11.10}

That John's vision is a forecast of the same event as that revealed to Daniel (chapter 7), is quickly seen from the following brief comparison: {TN15: 12.1}

DANIEL'S VISION

(Daniel 7)

1. "I beheld till the thrones were cast down." Dan. 7:9 JOHN'S VISION

(The Revelation)

1. "And I saw thrones." Rev. 20:4 {TN15: 12.2}

2. "And the Ancient of Days did sit." Dan. 7:9 2. "And One sat on the throne." Rev. 4:2. {TN15: 12.3}

3. "A fiery stream issued and came froth from before Him." Dan. 7:10. 3. "And I saw as it were a sea of glass mingled with fire." Rev. 15:2. {TN15: 12.4}

4. "One like the Son of man came...to the Ancient of Days, and they brought Him near before Him." Dan. 7:13. 4. "In the midst of the throne and of the four beasts...stood a Lamb. Rev. 5:6. {TN15: 12.5}

5. "The books were opened." Dan. 7:10. 5. "And the books were opened." Rev. 20:12. {TN15: 12.6}

6. "Thousand thousands ministered unto Him, and ten thousand times ten stood before Him." Dan. 7:10. 6. "I heard the voice of many angels round about the throne...and the number of them was ten thousand times ten thousand, and thousands of thousands." Rev. 5:11. {TN15: 12.7}

Tract 15 12

7. "The judgement was set, and the books were opened." Dan. 7:10 7. "The hour of His Judgment is come." Rev. 14:7.

"And I saw the dead, and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books according to their works." Rev. 20:12 {TN15: 13.1}

Both seers distinctly declare that the event which they saw was the "Judgment." The difference between the two scenes is that Daniel was led to look into the Sanctuary while preparations were being made for the Judgment to convene; whereas John was led to look into the Sanctuary after the Judgment had been set up; in fact, John not only saw the Judgment in progress, but he saw the whole proceeding from start to finish. {TN15: 13.2}

For example, Daniel saw the things while the thrones were being "cast down," and while the Ancient of Days was moving from the Administrative throne (the throne upon which Christ sat at the Father's right hand -- Rev. 22:1) to the Judicial throne (the throne in the sanctuary). Then it was that the "One like the Son of

Tract 15 13

man came," "and they brought Him near before" the Ancient of Days (Dan. 7:13), not at His right hand. But those who were to sit on the other "thrones," seats, which were then "cast down," set up, were not yet come. When John looked in though, he saw the twenty-four elders already sitting on the thrones. {TN15: 13.3}

Daniel saw the "One like the Son of man" while He was being borne near before the Ancient of Days. But John saw Him after He had been brought there. {TN15: 14.1}

To John His appearance was like a "lamb," and one of the elders called Him "the lion of the tribe of Juda." (Obviously He is "the Son of man," the Saviour, the King of Israel -- Christ, the Lord.) Besides these, John also saw the four beasts therein, the candlestick, and the book while it was being opened. To repeat, Daniel saw only a part of the preparations, whereas John saw the opening of the Judgment, and the entire proceedings thereafter. {TN15: 14.2}

The Judicial throng, Inspiration makes known, consists of a judge -- the Ancient of Days; of witnesses -- the angels; of an advocate -- the Lamb; of a jury -- the elders; of defendants -- the beasts; and of their ruler -- "the Lion of the tribe of Juda." (That the four beasts are a symbolical representation of the saints, just as the beasts of Daniel 7 are symbolical of the nations, is made clear by the beast's own statement: "...for thou wast slain,

Tract 15 14

and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation." Rev. 5:9.) {TN15: 14.3}

The student of advancing Truth will also note that Daniel refers to but one judicial session, although he does make mention of the Judgment twice, -- first in verse 10 of chapter 7, and second in verse 22. This will be seen in the following eight paragraphs: {TN15: 15.1}

In the first fourteen verses, Daniel describes all he saw while in vision. And in Dan. 7:15 he explains how grieved and troubled he became after considering the damaging work which the fourth beast did. Then, in Dan. 7:16, he tells that he approached the angel who stood by, and requested his interpretation of the things seen. In compliance with this request, the angel answered: {TN15: 15.2}

"These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the Most High shall take the kingdom and possess the kingdom for ever, even for ever and ever." Dan. 7:17, 18. {TN15: 15.3}

This exceedingly brief interpretation did not satisfy Daniel. And being particularly interested to know in detail the things described in Dan. 7: 7-14 -- the truth concerning the Judgment, as well as concerning the fourth beast and its little horn that had the eyes of man and a mouth speaking great things -- Daniel requested

Tract 15 15

further elucidation, again of necessity mentioning the Judgment. Accordingly, the angel readily explained, confining his interpretation strictly to the fourth beast symbolization and to the Judgment. {TN15: 15.4}

PICTURE

DANIEL 7

"Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. {TN15: 16.1}

"And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. {TN15: 16.2}

"And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and

Tract 15 16

laws: and they shall be given into his hand until a time and times and the dividing of time. {TN15: 16.3}

"But the Judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." Dan. 7:23-27. {TN15: 17.1}

Clearly, then, Daniel saw only one judical sitting, but made mention of it twice -- first in connection with describing what he saw in vision, and second in connection with obtaining the angel's interpretation of the vision. {TN15: 17.2}

The Judgment takes place, the angel explained to Daniel, after the little horn arises, and before the saints possess the kingdom. (See Dan. 7:8, 9, 22.) {TN15: 17.3}

But John, having been shown the entire judicial proceeding, describes the Judgment in three parts, in three different sittings: one before the half hour's silence (Rev. 8:1), one after it, and a third one during the thousand years (Rev. 20:11, 12). This truth is seen from the following facts: {TN15: 17.4}

During the period of the six seals, while the first session of the Judgment is on, the four beasts rest not day and night, saying, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Rev. 4:8. But when the seventh seal is opened,

Tract 15 17

there is silence in heaven (the beasts hold their peace, also the "lightnings," the "thunderings," and the "voices" cease -- Rev. 4:5) "about the space of half an hour." Rev. 8:1. The silence clearly reveals that the first session of the Judicial proceedings comes to a close, and that the second session commences after the silence is over. {TN15: 17.5}

The third session, the one during the thousand years, is at "the Great White Throne" (Rev. 20:11, 12), the throne of Him from Whose face the earth and the heaven flee away. At this latter throne there is no "sea of glass," no "beasts," no "Lion," no "Lamb," and although there are lesser "thrones" (Rev. 20:4), Inspiration does not flatly say who sits on them. {TN15: 18.1}

Now the nature of the Judgment in each of the three judicial sittings and the time they actually occur will be seen in the following analytical examination: {TN15: 18.2}

Although the proceedings of the first two sessions are somewhat different, they are in all other respects similar. The third, however, is entirely unlike the first two. The differences are seen in that before the half-hour silence occurs, there is at the throne "a sea of glass like unto crystal" (Rev. 4:6), and no one stands on it; but after the half-hour silence passes away, the scene changes: The "sea of glass" is "mingled with fire: and them that had gotten the victory over the beast, and over

Tract 15 18

his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God." Rev. 15:2. {TN15: 18.3}

In other words, at the first Judicial sitting there is no one standing on the sea of glass, and the sea itself is "like unto crystal;" while at the second sitting the sea appears like unto a fiery stream, and the saints stand on it. {TN15: 19.1}

The truth that the first two sessions take place before the earth flees away, before the world's present state of being comes to an end; also the truth that the second session closes with the saints who live in the very end of time, the time of the image of the beast, the time just before the earth flees away; -- all these provide irrefutable evidence that the first two sessions, the pre-millennial ones bring the present world to an end; that the Judgment is nothing more or less than the separation of the "tares" from the "wheat," both among the dead and among the living; that it is the interviewing of all the guests with an eye single to determine who have, and who have not, "the wedding garment" on -- the very thing that decides who is to be left and who is to be taken into destruction as the earth flees away. {TN15: 19.2}

That the dead are judged in the first session, and the living in the second, is seen from the symbolization itself: As aforepointed out, at the first sitting no one

Tract 15 19

stands on the sea of glass, and the sea itself is "as clear as crystal." But at the second sitting, the saints stand on the sea, and it is mingled with fire (symbol of life). {TN15: 19.3}

Then, too, in the first two sittings, the Saviour is represented as a slain lamb (Rev. 5 :6), concretely placing the events during probationary time -- while the blood of the Lamb is available to atone for the sins of man. And Daniel's declaration that "Judgment was given to the saints of the Most High," after which "the time came that the saints possessed the kingdom" (Dan. 7:22), solidly sets the time of the Judgment ahead of the time the saints receive the Kingdom. Consequently, the weight of evidence again and again stands out to show that the Judgment is nothing less or more than an inspection of the "guests" who have come to the marriage supper of the Lamb, who have joined the church. Those that are then found without the wedding garment on, are cast out. {TN15: 20.1}

Also, the truths that at length the Temple is opened, that the seven angels and the beasts come out of it, that it is then filled with smoke from the glory of God so that no man is able to enter into it "till the seven plagues of the seven angels were fulfilled" (Rev. 15:5-8), till the cities of the nations fall, till every island flees away, and the mountains disappear (Rev. 16:19, 20),

Tract 15 20

-- all these definitely point out that with the second sitting the Judicial throng adjourns, probation closes for all, the plagues fall, and the earth flees away. Then commences, at the Great White Throne, the executive Judgment of the dead, of those who do not come up in the first resurrection, and of those who, rather than being translated, are slain at the brightness of His coming. {TN15: 20.2}

Preceding these latter events "the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. {TN15: 21.1}

"And the remnant [the rest of the wicked world] were slain with the sword of Him that sat upon the horse, which sword proceeded out of His mouth: and all the fowls were filled with their flesh." Rev. 19:20, 21. Then it is that the angel binds the Devil, the last rebel, and the earth flees away. {TN15: 21.2}

Thus the millennium commences, and thus the angel casts the Devil into the bottomless pit -- into a place where it is impossible for any other being to stand -- shuts him up, and sets a seal upon him, "that he should deceive the nations no more, till the thousand years should be fulfilled [till the second resurrection]: and

Tract 15 21

after that he must be loosed a little season. And I saw thrones, and they sat upon them, and Judgment was given unto them" during the thousand years. {TN15: 21.3}

"And I saw a Great White Throne, and Him that sat on it, from Whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." Rev. 20:1-5, 11, 12. {TN15: 22.1}

John saw that after these things took place, "the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." Rev. 20:13-15. (See also The Great Controversy, p. 480.) {TN15: 22.2}

It is strictly Biblical that at the commencement of the millennium all the wicked are "slain with the sword of Him that sat upon the horse which sword proceeded out of His mouth: and all the fowls [are] filled with their flesh" (Rev. 19:21), and that the judged at the Great White Throne are the dead, and also that subsequently

Tract 15 22

all the judged are resurrected at the end of the thousand years; that is, as John puts it, then "the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them." These facts certify in no uncertain terms that there are none living on the earth during the "thousand years," and that those who do come up in the second resurrection, are all the unholy ones -- all those who do not come up in "the first resurrection" (Rev. 20:6), all who are subject to the second death (Rev. 20:14). {TN15: 22.3}

Moreover, as there is but one Judicial sitting during the millennium, the "thrones" of Rev. 20:4 must be in session jointly with the Great White Throne. Furthermore, it is not likely that "the Great White Throne" would be in session all by itself. {TN15: 23.1}

And, too, seeing that the first resurrection, the resurrection at the commencement of the millennium, brings up all the saints, the holy ones, and none others, it follows that the second resurrection, the resurrection at the end of the millennium, brings up all the unholy, with not a righteous one among them. {TN15: 23.2}

All these final incidents in the closing hours of the gospel, prove over and over that not a one of the wicked is to be living during the thousand years, the years after the earth had fled away and before it

Tract 15 23

is made new, and consequently during all that time there is no one to be saved, and no one to be lost. {TN15: 23.3}

As previously shown, all the wicked die at the commencement of the millennium; first the beast and the false prophet, then the remnant, the rest of the world. (See Revelation 19:20, 21.) The saints, though, those who are living and those who are resurrected at the commencement of the millennium are all to live and reign a thousand years with Christ, not Christ with them. The rest of the dead, the whole world, live not again until the thousand years are finished (Rev. 20:4, 5). {TN15: 24.1}

"I go" said Jesus, "to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also." John 14:2, 3. Plainly, they that live during the millennium, live with Christ in the mansions above. Then, after the thousand years, reveals John, "the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were [had been] judged every man according to their works." {TN15: 24.2}

Thuswise the wicked are raised from the dead when the thousand years are expired, and as a result Satan is loosed out of his prison, making it again possible for him to deceive those whose names were not found in the book of life, "Gog and Magog,

Tract 15 24

to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. {TN15: 24.3}

"And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. And death and hell were cast into the lake of fire. This is the second death." Rev. 20:7-10, 14. This last event in the final drama of sin, brings sinless eternity to earth. {TN15: 25.1}

Still further, as both the living and the resurrected saints are taken to "live and reign with Christ," and as all those who are judged at the Great White Throne, are judged while dead, the truth stands out more and more clearly that there are no wicked living during the thousand years. Indeed not, for the earth and heaven have by then fled away, moved out of their original sphere, become empty of life and void (Isa. 24:1-6; Jer. 4:23-26), a "bottomless pit" (Rev. 20:1) on which no one can stand. Necessarily, the saints, those who are left, live and reign a thousand years with Christ in the Heaven of heavens, where the "many mansions" are. At the termination of the thousand years, descends the Holy City, the mansions, the

Tract 15 25

New Jerusalem, and the saints with it (Rev. 21:2). From then on the saints do not live with Christ but He lives with them (Rev. 21 :3). {TN15: 25.2}

As previously pointed out, to John the time of the commencement of the Judgment was loosely stated to be "hereafter" from his time but to Daniel it was definitely shown to convene sometime after the beast's "little horn" arose, and before the saints possess the Kingdom (Dan. 7:8-11). The exact date, though, is determined by Daniel 8:14 -- "Unto two thousand and three hundred days then shall the sanctuary be cleansed," the tares shall be taken out of it. At that time, while the cleansing is in progress, the church proclaims: "Fear God, and give glory to Him; for the hour of His judgment is come." Rev. 14:7. (For a complete exposition of Daniel 8:14, read Tract No. 3, The Judgment And The Harvest.) {TN15: 26.1}

As to the book sealed with seven seals, the only book that "no man in heaven, nor in earth...was able to open...neither to look thereon," save the Lion of the tribe of Juda, it unquestionably is the book in which the deeds of mankind are chronicled, as the seals themselves disclose. {TN15: 26.2}

This fact Inspiration again confirms: "Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book

Tract 15 26

which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah." -- Christ's Object Lessons, p. 294. {TN15: 26.3}

What the book contains, now becomes exceedingly clear: It contains the history of the world and the deeds of all mankind. And, of course, logic rules that with the opening of the book, the Judicial investigation of the deeds of the professed people of God should begin, as The Revelation itself discloses. Moreover, since both the wording and the symbolism of The Revelation refute any interpretation other than the one herein made, the truth of these things now stands fast and sure. {TN15: 27.1}

The sanctuary (the church), the place which harbors the people of God, is therefore the one to be cleansed. Eventually, though, as aforeshown, all mankind, even the heathen must come before the Judgment bar of God, before "the Great White Throne." {TN15: 27.2}

Thus, the event was actually to be "hereafter" from John's time, the time in which were to be investigated the things which took place before John's time, and the things which were to take place after his time (Rev. 1:19) -- the deeds of all mankind from the beginning to the end. {TN15: 27.3}

Prophetically, the Judgment was set and the books were opened, but no one in the whole vast universe of God was worthy to

Tract 15 27

open the sealed book, or even to look therein, save the Lamb -- the Saviour of the world, the King of kings, the Lion of the tribe of Judah, our King and Advocate, Creation's Alpha and Omega, the Beginning and the End. Thus it is that, as our only Defender, the One Who has lived among us, He is the only one who can through personal experience understandingly and sympathetically lay open the secrets of the past, of the present, and of the future -- the only one worthy to open the book and to defend fallen humanity. {TN15: 27.4}

The door that opened at the commencement of John's vision, points back to the day of Atonement, the type, the only day throughout the year in which the door between the Holy and the Most Holy was opened, the two apartments thrown into one, and at the same time the outer door closed. So, being shown the commencement of the antitypical Atonement, John saw the inner door open, the two apartments thrown into one. {TN15: 28.1}

In the typical Atonement everyone's destiny among the professed people of God, was forever fixed -- those who complied with the demands of the law were left to live, and those who did not, were "cut off" from among the people. Thus it must also be in the antitypical Atonement. {TN15: 28.2}

"In the typical service, only those who had come before God with confession and repentance, and whose sins, through the

Tract 15 28

blood of the sin-offering, were transferred to the sanctuary, had a part in the service of the day of atonement. So in the great day of final atonement and investigative judgment [the Judgment of the first two sittings, the time to separate the tares from the wheat, the bad fish from the good, from among both the dead and the living -- the harvest], the only cases considered are those of the professed people of God" (The Great Controversy, p. 480), those who have at one time or another accepted the call and have the right to be clad in the "wedding garment." Thus the question: If the Judgment "first begin at us, what shall the end be of them that obey not the gospel of God?" 1 Pet.4:17. {TN15: 28.3}

As the books of record are opened in the Judgment, the lives of all whom the "net" (church) of salvation has ever caught, good and bad alike, come in review before God, there to be segregated. There the eligibility of each is examined and determined. Indeed, the Judgment is the harvest. Yes, any tares ever to be plucked out and set aside for destruction, and any wheat ever to be placed in the "barn" (kingdom) for the Master's use, are segregated on the antitypical day of Atonement. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes the pre-millennial Judgment with the living members of the church. {TN15: 29.1}

Tract 15 29

The glory of God is represented by the likeness of precious stones. And the rainbow above His Judicial throne reveals His never-failing promise and great mercy. This He made known to Noah when He proclaimed: {TN15: 30.1}

"This is the token of the covenant which I make between Me and you and every living creature that is with you, for perpetual generations: I do set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth.... And I will remember My covenant, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." Gen. 9:12, 13, 15. {TN15: 30.2}

The Lamb's presence before the throne assures us that "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous." 1 John 2:1. {TN15: 30.3}

The Lamb's seven horns signify completeness of power and authority, in assurance of which Christ said: "All power is given unto Me in heaven and in earth." Matt. 28:18. His unlimited power is for our good, and for our use. He proclaims: "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." Matt. 17:20. {TN15: 30.4}

The Lamb's seven eyes denote that all things are open and naked unto Him.

Tract 15 30

"Whither," asks the Psalmist "shall I go from Thy spirit? or whither shall I flee from Thy presence? If I ascend up into heaven," he declares, "Thou art there: if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee." Ps. 139:7-12. {TN15: 30.5}

Yes, the seven symbolical "horns," "eyes," and "lamps of fire," are indeed "the seven Spirits of God," the Spirit's work in all phases, sent forth into all the earth, to give to the saints power against the forces of evil, also light on the Gospel of Christ, a vision of their present state of being and of their future glory, and so on. Hence the Saviour's reassurance, "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart I will send Him unto you." John 16:7. "But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John 14:26. Plainly, then, whatever things Inspiration Itself does not

Tract 15 31

teach and interpret, are not worth remembering, teaching, or even listening to. {TN15: 31.1}

The lamps of fire being seven in number, they, of course, can but represent the ever-living church (Rev. 1:20) clothed with the light of the whole Truth of God -- her teaching present truth to each successive generation since the world began, the truth by which the works of each is searched and judged, each one's righteousness measured. {TN15: 32.1}

Then for one to reject either the Spirit's power, vision, light, is indeed to sin against the Holy Ghost, and "it shall not be forgiven him, neither in this world, neither in the world to come." Matt. 12:32. In the judgment such a one most certainly shall be found wanting. {TN15: 32.2}

As to the sea of glass, in the words of Daniel it is "a fiery stream," whereas in the words of John it is "a sea of glass mingled with fire." This fiery stream coming from the temporary judicial throne, and the River of Life from the eternal administrative throne (Rev. 22:1), must in some respect represent something that is common to both thrones. And what could it be? -- If the river, along with the Tree of Life, is a representation of the essence which perpetuates life, then the sea is a representation of life's eternal existence, because "sea" is the storehouse, the source of all waters -- it keeps the rivers flowing.

Tract 15 32

"Fire" is a fitting symbol of life, and "sea" a fitting symbol of eternity, showing that these two, life and eternity, come from God's throne alone. {TN15: 32.3}

"Clear as crystal," of course, denotes free from all defects. These gifts, without which all else is lost, are freely given to all whose sins are washed in the precious blood of the Lamb, the Saviour, the Mediator between God and men. {TN15: 33.1}

"And there shall in no wise enter into [the city] any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life." Rev. 21:27. {TN15: 33.2}

Obviously, all who get the victory "over the beast, and over his image, and over his mark, and over the number of his name," receive their reward -- "stand on the sea of glass." {TN15: 33.3}

The consecutive breaking of the seven seals and their individual contents, respectively reveal that the history of mankind is divided into seven different periods. {TN15: 33.4}

Now Truth reveals that with the breaking of the first seal -- with the opening of the first section of the book -- the Judgment begins. It is also self-evident that at the Judgment throne of God, in Its three sessions, the Apocalyptic symbolism depicts the nations and peoples, saints and sinners, churches and prelates, Satan and his angels, -- the past, the present, and the future. Thus "all the books of the Bible

Tract 15 33

meet and end in the Revelation." -- The Acts Of The Apostles, p. 585. {TN15: 33.5}

And now to continue with the study or the subject, it will be well to bear in mind that any interpretation of scripture which fails fittingly to build an indestructible structure of truth and to bring a lesson of special importance for the time then present, is erroneous, uninspired by the spirit of Truth -- a vain thing. {TN15: 34.1}

Moreover, since the explicit information in these pages and the fair elucidation of the scriptures under consideration cannot be ignored by any who are honest with themselves, then it must be that to their satisfaction the foundation for the application of the "things" seen by John, is firmly established. {TN15: 34.2}

The Scriptures, as every Bible student knows are designed to be present truth at certain times -- "meat in due season," especially adapted to meet the people's needs. "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." 1 Cor. 10:11. In other words, the Scriptures are similar to long term bonds, or notes, which become due at a given time. Obviously, then, the time appointed by Inspiration is the time in which one must cash in on them, so to speak. {TN15: 34.3}

This is especially true with The Revelation and since we have come to the very

Tract 15 34

time for which It was written, we can now by experience whole-heartedly and without reservation reiterate: "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." Rev. 1:3. {TN15: 34.5}

Having now gone through these preliminaries the student of advancing Truth should be ready understandingly to study The Revelation of the things which are to prepare the way and enable him whole-heartedly to know that now the time is at hand, that a knowledge of The Revelation will enable him to stand in "the great and dreadful day of the Lord." He should be able to see that now is the time to avail himself of the knowledge of "the things" which could not be made known before

THE BREAKING OF THE SEVEN SEALS. {TN15: 35.1}

"And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. {TN15: 35.2}

"And when He had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. {TN15: 35.3}

"And when He had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that

Tract 15 35

sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. {TN15: 35.4}

"And when He had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth." Rev. 6:1-8. {TN15: 36.1}

In view of the fact that the seals contain the history of the world, the different colors of the four horses -- white, red, black, and pale -- definitely portray four different conditions, one following the other. {TN15: 36.2}

Then, too, the first rider's crown, and the second rider's sword, also the balances of the third, and the name of death on the fourth, -- all four in as simple a manner as Divine symbolism can depict, unveil that by the deeds of man the world has gone from good to bad, then from bad to worse and that man needs to be helped out of his brutality, needs to be re-educated to his Creator's will. The revelation of God's will, though, becomes clear only to the extent of one's willingness to relinquish his theories and self-will. {TN15: 36.3}

Moses, found it a thousand times easier to lead the people out of Egypt, than to lead Egypt out of them. Profiting by their stumbling blocks, dismissing

Tract 15 36

PICTURE

Tract 15 37

every theory and all self-will at once, not taking forty years or even forty days, the Caleb's and the Joshua's of today without the semblance of doubt see that by the horses is depicted something which is created by God, but ruled (driven) by man. And what else can it be but the earth, which was man's given right to rule? {TN15: 36.4}

Manifestly, then, whatever else the symbolism (horses and horsemen), may depict, it for certainty reveals that man's divergence from right has lowered his character, has caused him to lose his God-given crown and with it his white horse his righteous and peaceful government; that is, what was once pure, "white," without blemish, man has caused to become impure, tyrannical and quarrelsome, domineering and murderous. {TN15: 38.1}

As sin multiplied, curse after curse was added, and consequently the white horse was succeeded by the red, the red by the black, and the black by the pale. {TN15: 38.2}

Now to explore the truth of the contents of each seal, the things which the sealed book brings to the attention of both the Judicial throng the surrounds the throne of the Ancient of Days, and of us who read with an open mind in search of saving truth, we begin with

THE SYMBOLIZATION OF THE FIRST SEAL. {TN15: 38.3}

"And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come

Tract 15 38

and see. And I saw, and behold a white horse: and he that sat on him had a bow, and a crown was given unto him: and he went forth conquering, and to conquer. Rev. 6:1, 2. {TN15: 38.4}

PICTURE

Naturally, the first seal, the seal with which the Judgment opens, must contain the things at the very inception of the human race. Logically, then, the white horse, the first in the symbolism identifies the world's first state of being -- pure and sinless with a Divinely-crowned ruler (rider), who at first had no goal but to subdue the earth and to fill it with eternal God-like beings. The earth itself was wrapped in a garb of beauty and purity, with all the wonders on land and in sea. Nothing was wanting. {TN15: 39.1}

Tract 15 39

In the Garden of Eden "were trees of every variety, many of them laden with fragrant and delicious fruit. There were lovely vines... presenting a most graceful appearance, with their branches drooping under their load of tempting fruit, of the richest and most varied hues." -- Patriarchs and Prophets, p. 47. {TN15: 40.1}

The earth in her youth, filled with delicate flowers and covered with a carpet of living green, spanned by the blue heavens, exhibited natural beauty and elegance such as no language can describe. A living wonder without a flaw, which only the great Master Artist could bring forth. {TN15: 40.2}

The rider and his white horse (God's crowned king, Adam, and his peaceful government, his white horse) are, therefore, the first to be weighed on the balances, the first to come in review before the Judicial Throne. Hence, we are again reminded that this character-searching event, the Judgment, is the very thing that was to take place "hereafter" from John's time, years after the first century of the Christian era. {TN15: 40.3}

The rider's crown and his bow call to mind the office which man first filled the instant God said, "Let us make man in Our image, after Our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon

Tract 15 40

the earth." Gen. 1:26. And God blessed Adam and Eve, and God said unto them, "Be fruitful, and multiply, and replenish the earth, and subdue it," conquer it. Gen. 1:28. {TN15: 40.4}

Plain it is that at the Throne of Judgment, the white horse, the rider, and his crown, figuratively identify Adam, God's created king, and his kingdom. And if the only thing which he was commanded to conquer was the earth, by replenishing and subduing it, then what else in the field of symbolism can the "bow," the instrument to conquer with logically represent but Eve? {TN15: 41.1}

The next generation that is called to give account for its faith and fidelity, is brought to light in

THE SYMBOLIZATION OF THE SECOND SEAL. {TN15: 41.2}

"And when He had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword." Rev. 6:3, 4. {TN15: 41.3}

Since the white horse and its crowned rider represent the first period of mankind, then the red horse and its murderous peace-destroying rider, must represent the next period, the period in which murder and war for the first time broke out. {TN15: 41.4}

Abel, of course, was the first victim. And as result, the whole Noatic world

Tract 15 41

was destroyed by the flood, and "a third dreadful curse rested upon it in consequence of sin. "-- Patriarchs and Prophets, p. 107. {TN15: 41.5}

PICTURE

Notwithstanding this punishment and its object lesson, as soon as the earth's inhabitants multiplied after the deluge, sin likewise multiplied. And though the people could but give credit to Noah's correct prediction of the flood, they mistrusted him in his next prediction: the prediction that there would be no more "flood to destroy the earth." Gen. 9:11. Even the

Tract 15 42

rainbow in the clouds, the Lord's own token of His covenant not to flood the earth a second time, failed to convince them. {TN15: 42.1}

What a mystery sin indeed is! First they did not believe in even the possibility of a flood, and next they did not believe in the impossibility of one! Actually, the judgment of the unbelieving is as foolish as the judgment of the country woman who, when she first saw a train idling on the rails, emphatically declared, "It will never start out!" Then after she saw it start off, she again declared, just as emphatically as before, "It will never stop!" So while the spirit of unbelief in the Word has always benumbed the mind and subjected the body to sin and decay, even in the days when men were strong and long-lived, the same spirit is having an even greater hold on humanity today. {TN15: 43.1}

Rather than to set them free from fear, the Word of God spoken through Noah impelled the post-diluvians to feel that there was an unavoidable necessity to build the tower of Babel as a defense against a second flood. Disapproving of their unbelief and false alarm, however, the Lord demonstrated His displeasure by interfering with their wicked and foolish project: He destroyed their tower and confounded their language. Thus it was that the confusion at Babel (Gen. 11:8, 9) gave birth to the existing races and languages. {TN15: 43.2}

Tract 15 43

Finally, as the confused builders parted in groups, the neighboring ones began to quarrel one with another. And as they at length grew into nations, their quarrels grew into wars. Hence, the historical truth that wars for the first time broke out after the confusion of tongues, shows that the red horse and, in particular, its rider, depict the period in which the tower of Babel was annihilated, and in which peace gave way to wars. {TN15:44.1}

Moreover, another anchor to the proof, is the phrase, "To take peace from the earth," for it obviously implies that there was peace before that time. {TN15: 44.2}

The consequences of Adam's sin, though, did not stop with such a life-and-property destroying act as is war. It led his descendants to greater degradation, even to idol worship, to destroying souls by means of religion, which, in the drama of sin, is revealed in

THE SYMBOLIZATION OF THE THIRD SEAL. {TN15: 44.3}

"And when He had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine." Rev. 6:5, 6. {TN15: 44.4}

As we have seen, the white horse represents man's government of earth while still pure and free. And now, since black

Tract 15 44

is the opposite of white, the black horse must represent man's government in spiritual darkness and captivity -- a condition opposite to that represented by the white horse. {TN15: 44.5}

PICTURE

This is confirmed by history: Even as far back as Abraham's time, only about three hundred years after the flood, idol worship had overwhelmed the inhabitants of the world. It was then that Abraham left Haran, his father's house and country (Gen. 11:31; 12:1). His descendants, Israel, at length became slaves to Pharaoh, and afterwards to Nebuchadnezzer, King of Babylon. {TN15: 45.1}

Tract 15 45

The pair of balances in the rider's hand should even more definitely point out the period into which the black horse and its rider extend, and which they represent. As we have already seen the bow of the first horseman represents the means by which Adam subdued the earth (for all the human race came through him); and the sword of the second horseman, the means by which Adam's descendants took peace from the earth. In similar manner, the balances of the third horseman must necessarily represent that which humanity next introduced. And what besides some sort of commercialism could the symbolism portray? Anyone can readily recognize that a man with a pair of balances must have something to do with buying and selling. {TN15: 46.1}

In Abram's time, commercial trading between nations was unknown. But during the following period, the period represented by the black horse, the idea was born. It was then that Sidon and Tyre became the chief commercial centers. And Inspiration propounds the question: "Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?" Isa. 23:8. {TN15: 46.2}

Tyre, the queen of the Phoenicians was but a short distance from Sidon. "In time they were to spread their trade-colonies all over the Mediterranean, and up

Tract 15 46

into other lands, ever on the search for new trade areas and commercial centers. They were the bees of the ancient world carrying the pollen of culture wherever they went. The necessities of trade and commerce drove them to perfect an alphabet, and from them the western world obtained it. In some respects they were unique in the ancient world, and this distinction was interred with them. For they were not interested in conquests, save commercial; they did not mind paying tribute to military powers, as long as those powers did not interfere with their rights of trade. They had a Greek-like capacity for assimilating to themselves whatever Egypt, Babylonia, Assyria, Persia or any other phase of civilization offered; but their chief genius lay in invention, technical skill, business activity, and in industry. In the working of iron, gold, ivory, glass, and purple dyes they stood in the ancient world without a peer. {TN15: 46.3}

"... Through their cities flowed the highly profitable trade of Arabia and the East: and their manufacturers were kept busy turning out their products of metals, glass, and purple. By sea and by land they traveled everywhere -- missionaries of trade -- the master-bargainers of the Old World." -- Essential Knowledge, The Phenicians, Vol. I, pp. 69, 70. {TN15: 47.1}

The command, "Hurt not the oil and the wine," came from the midst of the throne, from the Ancient of Days, not

Tract 15 47

from the horseman. Hence, the two commodities, oil and wine, represent not only something which only God can create but also that which He determines to preserve while wicked men would destroy it; thus the necessity for Him to command against anyone's hurting them. And what other such spiritual commodities could the oil and wine at that particular time -- the time of the black horse -- represent but those products which the Bible then brought forth? Moreover, it is an accepted fact by nearly all Bible students, that "oil" symbolizes prophetic, truth, truth that throws light on the future, that lightens the traveler's path (Ps. 45:7; Zech. 4:12); and that wine represents that part of the truth which makes the recipient of it glad, makes him act differently than before (Isa. 61:1-3). {TN15: 47.2}

To summarize, it is obvious that the command, "Hurt not the oil and the wine," forbade interference with the writings of the Scriptures, again showing that the breaking of the third seal unveils the period in which the alphabet was invented and in which commercialism was originated; the period in which the Bible was being written, and in which one nation subjugated another; the period that gave birth to Empires. {TN15: 48.1}

Hence, while the Old Testament time is closed with the third seal, the commencement of the New is unveiled in

Tract 15 48

THE SYMBOLIZATION OF THE FOURTH SEAL. {TN15: 48.2}

PICTURE

"And when He had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth." Rev. 6:7, 8.

Since the pale horse falls in the same period as does the non-descript beast of Daniel 7:7, 8 (see pp. 16, 17), the period subsequent to the third seal, they consequently resemble each other. Indeed, its color being faint, wanting, not having a specific

Tract 15 49

or definite hue or character, the horse is in the last analysis non-descript, too. Very evidently the rider of the pale horse is synonymous with him who spake against the Most High, with him who was to wear out the saints, "and think to change times and laws." Dan. 7:25. He is seen to represent the climax of idolatry. The ancient Roman government is fittingly symbolized by the non-descript beast, because in truth its administration was an admixture of civil and religious laws, of Pagan and Christian doctrines. No one could actually tell whether the Roman government was Pagan or Christian, Jewish or Gentile. {TN15: 49.2}

The rider's name, "death," also perfectly fits the then persecuting spirit and cruelties of both the Jews and the Romans. History and prophecy alike confirm that the Roman subversive power "devoured, brake in pieces, and stamped the residue with his feet." Dan. 7:19. {TN15: 50.1}

The truth concerning the "fourth part of the earth," over which power was given unto them "to kill with the sword, and with hunger, and with death, and with the beasts of the earth," is easily discovered: Dividing 6,000, the years from creation to the commencement of the millennium, into four equal parts, gives 1500 years ("the fourth part"), in the end of which time the power was to wane. Again, it being true that the slaying of the saints began with the crucifixion of Christ, this "fourth part

Tract 15 50

of the earth" therefore began at that time and ended with the "Augsburg Confession," a document compiled by Luther and presented at the Diet of Augsburg to the Emperor, Charles V, in 1530, -- exactly 1500 years after the resurrection of Christ (considering that the Christian era is 3 1/2 years pre-dated), the time the Roman power did wane. {TN15: 50.2}

These deductions become even more impeachable in the light of the historical fact that the Protestant clash against despotism, finally caused the persecution to cease. So it is that this part of the scripture under discussion, was fulfilled in 1530 by the weakening of the Jewish-Pagan and Christian-Pagan powers' killing with sword, hunger, death, and beasts. {TN15: 51.1}

(This part of the prophecy, incidentally, overthrows the erroneous idea that the earth has been in existence for longer than 6,000 years.) {TN15: 51.2}

At this point it is well to note that while the number of horses, four, represents the four corners of the compass, the number of seals, seven, denotes the completeness of the gospel, the sealing of the saints. {TN15: 51.3}

Having seen the truth of the first four seals unveiled, we are now to explore

THE SYMBOLIZATION OF THE FIFTH SEAL. {TN15: 51.4}

"And when He had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God and for the testimony which they held: and they cried with

Tract 15 51

a loud voice, saying, How long, O Lord holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season until their fellowservants also and their brethren that should be killed as they were, should be fulfilled." Rev. 6:9-11.

PICTURE

The certainty that the souls cried from under the altar, the place from which God's truth is dispensed, makes obvious that they were slain for their firmness in the Word of God, and that for their faithfulness they were given white robes -- they were accounted worthy of eternity. That they were the martyrs of the preceding period, the period of the fourth seal, is

Tract 15 52

clear from the fact that they were already dead when the fifth seal opened. {TN15: 52.1}

Moreover, an altar denotes renewal of faith, reformation. That is what it meant to Noah, Abraham, Isaac, and Jacob in the instances they built their altars (Gen. 8:20; 12:8; 26:25; 35:14). The souls' being under the altar, indicates that they sacrificed their lives for a cause similar to the cause of the martyrs during the Protestant Reformation. And the question, "How long, O Lord, holy and true, dost Thou not judge?" also the answer, "that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled," concretely prove that the persecution and martyrdom of the fourth seal were to overlap the fifth seal, and that the Judgment of the dead (the martyrs) was not to begin until after the persecution had ceased, but that then it would certainly begin. {TN15: 53.1}

This historical sequence of events now brings us to the time of the next events, those disclosed in

THE SYMBOLIZATION OF THE SIXTH SEAL. {TN15: 53.2}

"And I beheld when He had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Rev. 6:12, 13.

Tract 15 53

PICTURE

It is one of the Denomination's fundamental beliefs that the prophecies of the sixth seal began to be fulfilled with the great Lisbon earthquake of November 1, 1755. Following the earthquake, May 19, 1780, the sun was darkened, and the moon appeared as blood the following night. Then came the "falling of the stars," the great meteoric shower of November 13, 1833 (The Great Controversy, pp. 304-309, 333, 334). {TN15: 54.1}

Looking forward to these celestial demonstrations (the signs of the times), Jesus forewarned that they were to appear "immediately

Tract 15 54

after the tribulation" had ceased (Matt. 24:29). So, while peace, wars, commercialism, script, and persecution are the signs of the times and the identification of the first five seals, in like manner the earthquake, the dark day, and the meteoric shower are the signs of the times and the identification of the sixth seal. {TN15: 54.2}

These global disturbances and celestial exhibitions between the years 1755 and 1833, in themselves, however, appear to be forecasts of the things which take place during the great and dreadful day of the Lord." If this be true, then the earthquake foreshadows the forthcoming shaking, sifting, among the nations, as predicted by the prophets: {TN15: 55.1}

"Behold, the name of the Lord cometh from far, burning with His anger, and the burden thereof is heavy: His lips are full of indignation, and His tongue as a devouring fire: and His breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err." "And the fir trees shall be terribly shaken." Isa. 30:27, 28; Nah. 2:3. {TN15: 55.2}

The darkening of the sun would bespeak the closing of the gospel, the end of probationary time, the time when man "shall run to and fro to seek the Word of the Lord, and shall not find it." "For, behold, the darkness shall cover the earth, and

Tract 15 55

gross darkness the people." Amos 8:12; Isa. 60:2. {TN15: 55.3}

The moon, associated with the sun, makes a fitting symbol of the church, the agency by which the Word of God, the light of the world, is reflected. The moon's becoming as blood immediately following the darkening of the sun, refusing to reflect light, would be an appropriate omen of the church's having finished her work of salvation, no longer needing to reflect the Light of the gospel. And the church herself is, of course, at that time imbued with eternal life, delivered from destruction as were the firstborn in the dwellings where the door posts had been painted with the sacrificial blood on the evening of the Passover in the land of Egypt. {TN15: 56.1}

The falling stars are suggestive of the great and terrible day of the Lord -- the day in which "the heavens...pass away" (2 Pet. 3:10), the day in which all their host is dissolved, and in which the Devil and his host, also the wicked in the church and in the world, "shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree." Isa. 34:4. {TN15: 56.2}

All these signs stand as faithful witnesses that the sixth seal, the sixth period of time, brings the great day of God, the wrath of the Lamb. {TN15: 56.3}

"And the heaven departed as a scroll when it is rolled together; and every mountain and

Tract 15 56

island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?" Rev. 6:14-17. {TN15: 56.4}

In these verses are pictured the fate, the fear, and the smitten conscience of all who are not able to stand in the day of the Judgment of the living, the great and dreadful day of the Lord -- the wrath of the Lamb in the great "time of trouble such as never was" (Dan. 12:1), the day following the appearance of the antitypical "Elijah the prophet" (Mal. 4:5) -- yes, the day in which those who have not clad themselves in the wedding garment, are cast into outer darkness, there to gnash their teeth (Matt. 22:11-13). {TN15: 57.1}

Also in these scripture (Rev. 6:14-17), asserts the Spirit of Truth, "two parties are brought to view. One party permitted themselves to be deceived, and took sides with those with whom the Lord has a controversy. They misinterpreted the messages sent them, and clothed themselves in robes of self-righteousness." -- Testimonies, Vol. 9, p. 268. {TN15: 57.2}

Thus it is that while the first four seals carry us through the periods of the day in which the works of man are made manifest,

Tract 15 57

the last three seals carry us through the day of God, the day in which His Truth and His works are made manifest. {TN15: 57.3}

That there should be a climax of some kind in the Judicial work at this particular point of the Scriptures (Rev. 6:14-17), is not a mystery. Its being stamped with the events which end the reign of sin, and this being realized by even the sinners themselves, is a very good indication that during the sixth seal the Judgment of the dead closes, and the preparations for the Judgment of the living begin. It is the "dreadful day" for the wicked. {TN15: 58.1}

Moreover, as the first phase of the Judgment passes with the sixth chapter of Revelation, the second phase begins with the seventh chapter; that is, it begins with the sealing of the living saints, the first fruits. It is the "great day" for the righteous. {TN15: 58.2}

"And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. {TN15: 58.3}

"And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel." Rev. 7:1-4. {TN15: 58.4}

Tract 15 58

PICTURE

From the implication that "the four winds" are to blow and the four angels are

Tract 15 59

to hurt as soon as the servants of God are sealed is seen looming the "time of trouble" such as never was (Dan. 12:1). {TN15: 59.1}

Moving from the four corners of the compass, the winds must represent a worldwide disturbance of some kind. Very obvious it is, too, that their blowing and the angels' hurting, represent two armies in conflict. The wind's blowing is, of course, the anger of the nations against the saints; and the angels' hurting is doubtless the Lord's judgment falling upon His enemies. In other words, the angels and the winds together represent a trouble between God and the nations involving both saints and sinners. Indeed, it is the great and dreadful day of the Lord. {TN15: 60.1}

The difference between the "great tribulation, such as was not since the beginning of the world" (Matt. 24:21), and the "time of trouble, such as never was since there was a nation" (Dan. 12:1), is that during the "great tribulation" the saints are slain (Matt. 24:21, 22), whereas during the "time of trouble" they are delivered (Dan. 12:1). {TN15: 60.2}

That the angels' holding the winds does not denote their restraining the nations from warring among themselves, is made clear by the fact that the winds were not held from clashing wind against wind (nation against nation), but rather from hurting the earth, the sea, and the trees. Moreover, that the nations from the north and

Tract 15 60

from the south, from the east and from the west were engaged in World War I, and also in World War II, although the 144,000 are not yet sealed, is another irrefutable evidence that the trouble which is forecast by the winds' blowing and the angels' hurting, is yet future. That it is a global disturbance, is again seen in the fact that the winds on the one hand, and the angels on the other hand, are to trouble both earth and sea. {TN15: 60.3}

It being a foregone conclusion that Satan is against the saints, and that the Lord is against the truth-hating and evil-doing multitude, the subject becomes crystal clear: When let loose, the winds are to strike against the faithful "remnant," against those who are left after the earth has opened her mouth and swallowed up "the flood," the "tares" (Rev. 12:16, 17); but the angels who are stationed to hurt, are to smite those who make war against the remnant. Those whose names are found in the book, are "delivered." Dan. 12:1. Seeing that the 144,000, the servants of God, are not as yet sealed (not yet enclosed, protected, guarded, and ready to take their stand with the Lamb on Mt. Sion, but rather are still commingled with the tares) the angels are commanded to forestall the clash. {TN15: 61.1}

Consequently, when this sealing work is completed, then the angels who hold the winds, will let the winds blow, and the angels

Tract 15 61

who are to hurt the earth, sea, and trees, will then commence their given work. Otherwise stated, to let the winds blow, is to permit the two-horn beast to decree "that as many as would not worship the image of the beast should be killed" (Rev. 13:15); and to let the angels hurt, is to allow the Lord's decree to take its course: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." Rev. 14:9, 10. This warning is followed by the forecast: {TN15: 61.2}

"The four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men." Rev. 9:15. {TN15: 62.1}

Both decrees will be in force after the 144,000 are sealed. {TN15: 62.2}

Here is seen that from among the first fruits of the harvest, come the 144,000, the servants of God for the closing work of the great harvest. These are the first saints ever to have been relieved of the "tares" among them. Get ready, Brother, Sister, for the time is at hand. {TN15: 62.3}

We have now seen that the first six seals reveal a phase of truth covering the history of the world from Adam's time on to

Tract 15 62

our time. This phase of truth reveals the sealing of the first and second fruits: From among the first fruits come the 144,000 -- 12,000 out of each of the twelve tribes of the children of Israel. Down through the centuries they have descended first as Jacobites and then as Christians. After these, come the second fruits, the great multitude out "of all nations." Rev. 7:9-17. {TN15: 62.4}

(The theory that the living saints at the coming of the Lord are only 144,000 in number, is discredited in that it leaves no chance for even one person to be saved from a nation other than the descendants of Jacob, not even from the descendants of Abraham, save through Jacob himself. Moreover, the theory makes the term "firstfruits" a vain thing because it does not advocate second fruits.) {TN15: 63.1}

The remainder of The Revelation, is wrapped in

THE SYMBOLIZATION OF THE SEVENTH SEAL. {TN15: 63.2}

"And when He had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. {TN15: 63.3}

"And another angel came and stood at the altar having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. {TN15: 63.4}

Tract 15 63

"And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound." Rev. 8:1-6. {TN15: 64.1}

After a time the Judicial demonstrations -- the voices "saying, Holy, holy, holy, Lord God Almighty," the thunderings and the lightnings, -- cease for the space of half an hour, very definitely indicating that the Judicial throng of the first session of the Judgment adjourns. {TN15: 64.2}

Following this, the seven angels are given the seven trumpets. In the meantime, the angel who stands at the altar, offers the prayers of all saints, takes the censer, fills it with fire from the altar, and casts it into the earth. Then it is that the heaven-born fire, the "thunderings, and lightnings, and voices," with which the first session of the Judgment opened in the heavenly sanctuary (Rev. 4:5), descend to earth in reverse order (voices, thunderings, lightnings -- Rev. 8:5), in addition to which there is an earthquake. {TN15: 64.3}

Then the seven trumpets sound, one following the other. At the sounding of the seventh trumpet (not at the breaking of the seventh seal) there are "great voices," saying, "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever." Rev. 11:15. {TN15: 64.4}

Tract 15 64

The half-hour silence in heaven brings the voices down to earth, and at the sounding of the seventh trumpet the mystery of God is finished (Rev. 10:7). Then it is that "the kingdoms of this world are become the kingdoms of our Lord." What does it all mean? -- Just this: {TN15: 65.1}

As we have seen, the silence divides the two pre-millennial Judicial sessions, the one for the dead and the other for the living, and the fire from the heavenly altar, the voices, lightnings, and thunderings, descend to earth. These facts, along with a number of scriptures on the subject, besides the remainder of The Revelation, the chapters after the breaking of the seventh seal, prove that the Judgment of the living, the cleansing of the earthly temple, is something which takes place on earth, not in heaven only! {TN15: 65.2}

"Behold," declares the Lord, "I will send My messenger, and he shall prepare the way before Me: and the Lord, Whom ye seek, shall suddenly come to His temple,... But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers' soap." Mal. 3:1, 2. {TN15: 65.3}

Yes, the work of the second Judicial session includes the earthly sanctuary, the church. At that time the Lord's "fire" is "in Zion, and His furnace in Jerusalem." Isa. 31:9. {TN15: 65.4}

Tract 15 65

"And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. {TN15: 66.1}

"And He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it." Mic. 4:2-4. {TN15: 66.2}

"...then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world .... {TN15: 66.3}

"Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." Matt. 25:31-34, 41. {TN15: 66.4}

Tract 15 66

"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, Whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him. Hitherto is the end of the matter...." Dan. 7:27, 28. {TN15: 67.1}

All these things definitely indicate the time in which "every man shall cast away his idols of silver, and his idols of gold," the very thing that causes the fall of "the Assyrian," the power which rules Jerusalem at the time God delivers His people (Isa. 31:7, 8). {TN15: 67.2}

The truth therefore is trouble-free: Between the Judgment of the dead and the Judgment of the living stands the half-hour silence, the time absorbed in bringing the first Judicial session to a close and in preparing for the second session. {TN15: 67.3}

The remaining verses of chapter 8, also chapters 9-11, give a description of the seven trumpets, a full treatise of which is found in Tract No. 5, "The Final Warning." {TN15: 67.4}

We are now brought to chapter 12 of The Revelation, which deals with the subject of

Tract 15 67

THE EVERLIVING CHURCH AND HER ENEMY {TN15: 67.5}

2. Answerer #2, p. 29, question 20

WHEN DID THE SEALS BEGIN?

Question No. 20:

What Biblical proof is there to show that the events of the Seven Seals (Rev. 4-8) span the entire world's history, which is contrary to the Denomination's teaching that they cover only the Christian church period? Don't you know that the book with the seals is symbolical of the books of Daniel and The Revelation? {ABN2: 29.1}

Answer:

The foundation upon which rests the Denominational position that the seals are prophetic of events in the New Testament period, is their interpretation of the first seal, concerning which John says: {ABN2: 29.2}

"I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer." Rev. 6:2. {ABN2:}29.3

This scripture is unauthoritatively interpreted to mean the early Christian church. The facts that the horse in the vision was white and the young church pure, the rider conquering and the church growing do not in themselves make a rock foundation upon which to build up a theory that the events of the seals began with the Christian church. {ABN2:}29.4

John was in vision shown the seals about sixty-five years after the Pentecost, in the period when the church was already declining from her peak purity and steady

Answerer Book 2 29

growth. The Voice said to him: "Come up hither, and I will shew thee things which must be hereafter." Rev. 4:1. In other words, the events which he was about to be shown were to develop in the future from the time he had the vision. Now let us take notice of what he saw: {ABN2: 29.5}

"I was in the Spirit," says John, "and, behold, a throne was set in heaven, and One sat on the throne....And I saw in the right hand of Him that sat on the throne a book written within and on the backside, sealed with seven seals....And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much,...and one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David hath prevailed to open the book, and to loose the seven seals thereof." Rev. 4:2; 5:1, 3-5. {ABN2: 30.1}

Mark that the events symbolized were to materialize sometime after John had the vision, not before. Furthermore, where in any instance have the Scriptures ever symbolized the church by a man riding on a horse? If the horse symbolizes the church, then what of the man? {ABN2: 30.2}

Obvious it is, that in this vision John was looking forward to the commencement of some important event that was to take place in the future from the time he

Answerer Book 2 30

had the vision rather than back when the church began. Moreover, it was to be in heaven, not on earth. As thousands upon thousands surrounded the throne upon which sat the Great Judge holding up the book that was sealed with seven seals, the event obviously is more like the commencement of the Judgment of Daniel 7:9, 10 than like the commencement of the preaching of the gospel. {ABN2: 30.3}

Speaking of the book which was sealed with the seven seals, the Spirit of Truth says: "Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the Tribe of Judah."--Christ's Object Lessons, p. 294. {ABN2: 31.1}

In this connection each component part of the entire symbolism dovetails with both sacred and profane history, and also with the Third Angel's Message itself--thus giving "power and force" to the latter. {ABN2: 31.2}

3. Answerer #2, pp. 65, 66, question 36

IN WHICH SEAL?

Question No. 36:

How can the sealing of the 144,000 (the first fruits) and the great multitude (the

Answerer Book 2 65

second fruits), both take place under the sixth seal, as Revelation 7 indicates from its position between the closing events of the sixth seal and the opening of the seventh seal? {ABN2: 65.3}

Answer:

Revelation 7, coming as it does between the closing events of the sixth seal and the opening of the seventh, naturally appears to place the sealing of both the 144,000 and the great multitude among the events of the sixth seal. But a careful study of the seven seals, proves that the sixth chapter connects with the eighth chapter in continuity. So the seventh chapter is parenthetical, and does not restrict itself either to the sixth seal or to the seventh. {ABN2: 66.1}

In other words, though the seventh chapter follows the events of the sixth seal, and precedes the events of the seventh seal, the chapter itself is not to be taken as necessarily chronological any more than are chapters 12 to 22 to be taken as a part of the seventh seal simply because they are recorded immediately following its events. The time of the events of the seventh chapter must be determined relatively, in the same manner as must the events of the twelfth to the twenty-second chapters. {ABN2: 66.2}

4. Answerer #2, pp. 90, 91, question 46

WHEN WILL THE WINDS BE LOOSED?

Question No. 46:

If the angel who seals the first fruits, the 144,000, goes right on with the sealing of the second fruits, the great multitude (Rev. 7:9), will the four angels be holding the four winds (Rev. 7:1) throughout the sealing of both fruits? {ABN2: 90.3}

Answerer Book 2 90

Answer:

As Revelation 7:14 says that the great multitude (the second fruits) "came out of great tribulation," it is conclusive that the four winds will be held, as the angel commanded, "till we have sealed the servants of our God...." Rev. 7:3. The winds, therefore, are loosed and blowing after the 144,000 are sealed and while the great multitude is being gathered and sealed. Thus only can it be said that the multitude came out of "great tribulation," out of "a time of trouble, such as never was since there was a nation even to that same time." Dan. 12:1. {ABN2: 91.1}

5. Answerer #2, pp. 91-94, question 47

WHAT IS THE ANGER OF THE NATIONS?

Question No. 47:

"I saw," says Sister White, "that the anger of the nations, the wrath of God, and the time to judge the dead, were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced."--"Early Writings," p. 36. Could this "anger of the nations" be the "battle of Armageddon"? {ABN2: 91.2}

Answer:

While the vision makes plain that the first three events (the judgment of the dead the anger of the nations, and the wrath of God) follow one another in consecutive order, occupying three separate, distinct, and successive periods, it does not clear the time of the fourth event--Michael's standing up. {ABN2: 91.3}

Answerer Book 2 91

The wrath of God, as commonly understood, is the seven last plagues (Rev. 15:1), and is visited during the period between the close of probation and the second coming of Christ. The judgment of the dead, as understood by at least all Adventists, covers two periods: the first in probationary time, immediately preceding the judgment of the living, and the second during the millennium. So with God's wrath coming in the period from the close of probation to the second coming of Christ, the anger of the nations can only take place during the time of the judgment of the living--during the Loud Cry of the Third Angel's Message. {ABN2: 92.1}

The anger of the nations cannot therefore be the Armageddon, for it takes place in the time of the sixth plague (Rev. 16:12-16), in the wrath-of-God period. The anger of the nations and the wrath of God are, as we must ever keep in mind, two "separate and distinct" events, "one following the other." {ABN2: 92.2}

Accordingly, rather than being the Armageddon, the anger of the nations is the "time of trouble such as never was"--the time in which Michael, taking the "reins in His own hands" (Testimonies to Ministers, p. 300), stands up to deliver "every one that shall be found written in the book." Dan. 12:1. {ABN2:}92.3

As the anger of the nations is in the time of the judgment of the living,--the

Answerer Book 2 92

Loud Cry of the Third Angel's Message,--the "anger" is obviously directed against God's people, not against the nations themselves. Obvious is this fact, because the nations among themselves have always been angry, and are angry even today, although we are still in the time of the judgment of the dead. {ABN2: 92.4}

"The anger of the nations" will follow upon the two-horned beast's decree "that as many as would not worship the image of the beast should be killed" (Rev. 13:15); at the same time the notorious woman, Babylon the Great, will ride the scarlet-colored beast (Rev. 17) and rule the nations. This "same crisis will come up on our people in all parts of the world."--Testimonies, Vol. 6, p. 395. {ABN2: 93.1}

Concerning this anger of the nations, the world-wide confederacy against those who refuse to worship the beast and his image, the Lord predicted through the prophet Zechariah: "And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it." Zech. 12:3. {ABN2: 93.2}

"In that day shall the Lord defend the inhabitants of Jerusalem: and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them." Zech. 12:8. Then "clad in the

Answerer Book 2 93

armor of Christ's righteousness," declares the Spirit of Prophecy, "the church is to enter upon her final conflict. 'Fair as the moon, clear as the sun, and terrible as an army with banners,' she is to go forth into all the world, conquering and to conquer."--Prophets and Kings, p. 725. {ABN2: 93.3}

"Those who have been timid and self-distrustful, will declare themselves openly for Christ and His truth. The most weak and hesitating in the church, will be as David--willing to do and dare."--Testimonies, Vol. 5, p. 81. {ABN2: 94.1}

"Only those who have withstood temptation in the strength of the Mighty One will be permitted to act a part in proclaiming it [the Third Angel's Message] when it shall have swelled into the loud cry."--The Review and Herald, No. 19, 1908.

6. Answerer #3, pp. 24-26, question 53

THE FOUR WINDS--WHAT ARE THEY?

Question No. 53:

"Testimonies to Ministers," p. 444, states: John sees the elements of nature--earthquake, tempest, and political strife--represented as being held by four angels." But Tract No. 8, "Mt. Sion at the Eleventh Hour," p. 22, says: "As the nations have always been at war, this twofold work of hurting could not represent political strife." How are these contradictory statements reconciled? {ABN3: 24.1}

Answer:

We are confident that if the questioner will carefully restudy Testimonies to Ministers p. 444, he will see that it is endeavoring to show that the Divine object in holding back the winds, is, as the passage plainly says, "the safety of God's church." That being the case, then the winds, themselves being figurative of strife, trouble, and war, are, when let loose, to blow against the church. This is very evident because their being held from John's day until this very hour, has never prevented and is not now preventing the nations' warring among themselves. Always have they been at war with one another, and today they are engaged in a deadly world-wide conflict unparalleled in all history, although the angels are still holding the winds. Of necessity, therefore, the strife represented by the blowing

Answerer Book 3 24

of the winds, must be essentially religious in aim, and political only in procedure, thus religious-political, as stated in Tract No. 12, The World Yesterday, Today, Tomorrow, pp. 38, 65, and in The Shepherd's Rod, Vol. 2, p. 114. This conclusion is borne out in the following passage: {ABN3: 24.2}

"The time is coming when we cannot sell at any price. The decree will soon go forth prohibiting men to buy or sell of any man save him that hath the mark of the beast. We came near having this realized in California a short time since; but this was only the threatening of the blowing of the four winds. As yet they are held by the four angels. We are not just ready. There is a work yet to be done, and then the angels will be bidden to let go, that the four winds may blow upon the earth. That will be a decisive time for God's children,--a time of trouble such as never was since there was a nation."--Testimonies, Vol. 5, p. 152. {ABN3: 25.1}

The tract, in its particular statement in question, is stressing only the religious aspect of the trouble, in the endeavor to show that the trouble is not political in aim,--not to conquer territory, but to build up international religion in order to compel the world to worship the image of the beast. {ABN3: 25.2}

In this clear light, we see that both Testimonies to Ministers and The Shepherd's

Answerer Book 3 25

Rod series are endeavoring to show that the strife is neither purely political nor purely religious, but religious-political. It is the church and state allied in common action. {ABN3: 25.3}

7. Timely greetings, Vol. 1, #3, pp. 8, 9

Now compare Inspiration's own description of the horses and horsemen with the Denomination's illustration of them as given in "Thoughts on Daniel and The Revelation," p. 510. Why can not the Denomination in their exposition of the Trumpets use Inspiration's own description of the horses and horsemen? Why did they have to devise one of their own? -- The only answer that can be given is that the Spirit's Own description does not fit their uninspired interpretations. One's inability to interpret correctly, without Heaven's gift of interpretation, however, is expected and is excusable. But to say that the vision was shown to the Revelator at so great a distance, that he was unable accurately to see the kinds of heads and tails the horses had and where the fire, smoke, and brimstone came from, in order to tailor the vision to accord with their interpretation of it, is not only defiance against Christ's warning concerning adding to and subtracting from the Scriptures (Rev. 22:18, 19), but it is also outright blasphemy. {1TG3: 8.2}

8

Do you now see what the men whom they call great, "men of experience," are doing? These unscrupulous deeds condemn their boast that saintly men are running the Denomination; and their boastingly speaking of the millions of dollars the Denomination annually gathers from the poor is anything but saintly if it has to be spent for such kind of work. They need to repent and correct the errors which they are passing as Truth before they can conscientiously accuse others. {1TG3: 9.1}

If John could not see exactly what the horses looked like, then how could he see that all the fish in the sea died (Rev. 8:9)? And with such a self-exalting precedent for studying the Scriptures as the kind the General Conference has set up, how can anyone be sure that any of the prophets saw anything right? Do you not realize that such foolish and twisted interpretations of the Scriptures are Satanic attempts to undermine men's confidence in the prophets and of Christ's ability to correctly reveal and portray Truth to His servants? Consider how damaging the charge against Inspiration, how soul-destroying, and blasphemous against the Holy Ghost Who leads into all Truth! and how repulsive it must be to Christ, especially for coming from those who pretend to serve Him! This alone ought to be sufficient to show that the angel (ministry) of the Laodiceans is blind and naked and in need of everything. For the sake of your life and for the lives of others, do not support such doctrines of devils. They are anything but Truth, anything but signs of the Spirit of Prophecy at work. Ask yourselves when Turkey or any other nation ever had 200,000,000 cavalrymen! And if you still wonder why God permitted the errors to creep into the church, the answer is: So that by their fostering and propagating them He may at a time such as this expose the workers of iniquity and prove to the laity that His

9

church is now as badly overrun by the Devil as was the Jewish church at Christ's time, thus to awaken the honest ones and to set them free from their Laodicean self-deception, and thus from the overflowing scourge (Isa. 28:13-15). {1TG3: 9.2}

8. Timely Greetings, Vol. 2, #13, pp. 3-7

To find where the Seals begin, we shall carefully note that History records only one period of martyrdom such as is described in the fourth and fifth seals -- the martyrdom that began with John the Baptist and, with but little interruption, continued on to about the middle of the eighteenth century. {2TG13: 5.1}

Obviously, then, the fourth seal opened with the closing of the Old Testament time and the beginning of the New. Since this is so, and since the Seals are consecutive, the first three seals find their fulfillment, not in the New Testament period, but in the Old Testament period. {2TG13: 5.2}

Now let us see when the second seal began. We are told that the rider of the second seal was "to take peace from the earth," implying that there had been peace before. To learn the time of the second seal, therefore, we need to answer the question: When was peace taken away from the earth?-- {2TG13: 5.3}

We all know that there were no wars before the flood, that wars began after the confusion of tongues at the tower of Babel, after the human family had been divided into numerous tongues, nations, and races. The first war recorded in sacred history, was fought in the days of Abraham, and wars have stayed with us ever since. Before that day there was peace. Where else, then, could the second seal apply but after the flood, the time peace was taken away from the earth? Finally, the history of the first seal must be sought in the period before the flood. The color (white) of the horse itself speaks of peace, and so obviously the seals begin with creation. {2TG13: 5.4}

5

What could the horses, driven by men, symbolize? -- They can symbolize only something over which man rules, for a rider always rules that which he rides. The horsemen, then, must be symbolical of man's rule over the creation of God. {2TG13: 6.1}

The colors of the horses and the professions of their riders show progress in greed and crime. It is evident from the symbolism that man's ruling the world has not wrought improvement. {2TG13: 6.2}

The white horse denotes peace and purity which existed only at the beginning of the creation of God. By the rider of the white horse is seen man's great aim to subdue and to replenish the earth. And by the red horse and his rider we see blood-shed and wars. This brutality led the way for the black horse to come on the scene. The color black is significant of enslaving nations, and the balances are expressive of inventing commercial schemes to obtain wealth. The fourth horse, the pale, portrays a system of indefinable character -- difficult to distinguish whether Christian or Pagan -- hypocrisy. The fifth seal shows that the persecution of the saints continued to the opening of the sixth seal. Are not these the headlines of history? The Seals, therefore, begin with the commencement of these things. {2TG13: 6.3}

Rev. 6:12-17 -- "And I beheld when He had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven

6

departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?" {2TG13: 6.4}

The sixth seal contains the signs of the times and brings the end of the world. And since the sixth chapter of The Revelation brings us to the end of the world, and as the things of the seventh chapter take place before the end, it is obvious that the subject of chapter 7 -- the sealing of the 144,000 from the tribes of Israel, and the gathering of the great multitude from all nations (the first fruits from the church, and the second from the nations) -- lapses back into the period of the sixth seal. Besides, the seventh seal begins with chapter 8. {2TG13: 7.1}

Now, where does the seventh seal begin? First let us remember that the sixth seal brought us up to the end of the world. Obviously, therefore, the seventh seal, which covers a number of subjects, must overlap with the sixth. Let us note that the beginning of the seventh seal disclosed the Seven Trumpets. {2TG13: 7.2}