IN THE LAST TRUMP

        The purpose of this chapter is to give a placement of each chapter in the book of Revelation as to time sequence. I will not give an exposition of each chapter, but merely note its position as to time, with a few general comments to my judgment for such a placement. It may be well to remember that chapter and verse divisions of the Bible were not made by the inspired writers; yet because of the common acceptance of such divisions it is almost necessary to deal with them as such in most instances. I believe that a careful study of this placement of the chapters (and many times lesser divisions) will greatly encourage a better understanding of the Revelation, and also of the end-time generally. It is quite needful to give such because of the confusion that otherwise would arise around some passages.
        We must keep in mind that, though the Revelation follows a general chronological order, yet the developments in the succeeding chapters do not strictly follow the general order. Repeatedly, as we read through the book, we are carried through a period of time which we have just covered shortly before. The reason for this is that each time we are carried through a period there is a particular picture the Lord wants us to see which differs (sometimes more and sometimes less) from the one we saw the preceding time in the same period. For instance, during the reign of the Antichrist it is natural for us to be given understanding of the work of the Antichrist. We also need to see how this period is related to God's people and the nation of Israel. We need to understand how all this is related to the angelic forces of Satan who are ruling this present age, as well as how it affects the much superior forces of God in heaven. During this same time God has two special witnesses testifying with exceedingly great powers. So we see that the one period is related to many things; and though God could have covered all of them with one large sweep, yet His wisdom has chosen that we look at them in more of an individual nature.
        Chapter 1 of the Revelation gives a general introduction to the whole book which is, of course, expected. The Bible would be incomplete without a capstone like the book of Revelation. The very presence of this book should be enough to convince loose minded enthusiasts that the revelation of God to man was climaxed and eternally completed centuries ago at the hand of the apostle John.
        Chapters 2 and 3 include the seven letters to the seven churches of Asia. It is very evident that these letters had a much farther reaching testimony than to the seven churches alone to which they were sent. I am in full agreement with the threefold application I have often read and heard given to these seven letters. This threefold application is as follows: (1). These letters were written to seven literal churches that existed at the time John received the Revelation. (2). As is true with any part of the inspired writings, these letters were to be beneficial to all of God's churches everywhere in every succeeding generation. Even as we get our church government from the instructions given to the first century churches, so these letters are beneficial to us today. (3). The number seven may serve many purposes, but it is quite conspicuous in the Scriptures that it speaks of dispensational completeness. There are seven days in the week. Time as we know it will last seven thousand years. The number seven is very frequently used in the ordinances of the Law of Moses. It appears quite evident that these letters (or churches) represented seven church ages within the one general church age, progressing from the first century on through till the Lord shall come at the sounding of the seventh trumpet.
       Chapters 4 and 5 present a heavenly scene. It is my judgment that this heavenly scene with the breaking of the seals is history to us. John was caught up into heaven in the Spirit where he saw Christ break the seals. It certainly appears reasonable that if John was literally caught up to heaven, then he actually saw Christ break the seals. One appears just as real as the other. As Christ broke the seals the angel (Rev. 1:1) revealed to John the things that God wanted us to know. These two chapters deal with some of the proceedings of the supreme court of all creation, where Christ is seen as the Redeemer receiving the Title Deed to all that man originally possessed. Christ has already gone to Calvary as the Lamb of God and paid the price in full which rendered Him worthy to redeem the forfeited inheritance of man. Christ took the Title Deeds, broke the seals, read the contents, and had the angel to reveal to John the things that were needful for us to know.
        Chapter 6 gives the opening of the first six seals, and the revelation of many of the "things which must be hereafter." Seal 1 speaks of the first half of the covenant for "one week," where the Antichrist is seen as the conquering peace maker, though his peace is very false. Seals 2 through 5 carry us through the forty-two months reign of the Antichrist, giving three snapshots of the three outstanding personalities of that period; also including a snapshot of the saints who were affected especially by the activities of that period. Seal 6 gives the sudden appearance of the wrath of God upon the scene, at which time Christ is spoken of as the Lamb, for He will at that time execute judgment upon the wicked and shall redeem the inheritance.
        Chapter 7 verses 1-8 speak of a sealing of the "servants of our God," and the time element appears to fall under the second seal. These verses do not appear difficult to interpret at first, although, certain matters have been introduced recently which make the passage among the most difficult of the whole Book. By studying this passage separately from the rest of the Revelation, one is certain to judge that national, physical Israel is under consideration. However, when certain other parts of the Revelation (and other parts of the Bible) are brought to bear upon the passage, we are caused to be much more cautious than before. I will give five observations which I believe are significant in relation to these verses.
        (1). We must compare this passage with Rev. 14:1-5. They both speak of a group of 144,000 of the servants of God. They both speak of the seal of God in the foreheads of each of these people. These two groups may not be the same, but the evidences are strongly in favor of their being the same. The group in Rev. 14 are very evidently NOT physical, national Israel, which means that if the two groups are the same then this group in chapter 7 is not that group of Israelites who will be taken into hiding by God at the time the Antichrist defiles the temple of the Jews.
        (2). It should be observed that there are two groups of sealed individuals in the book of Revelation; those of God, and those of the Beast (Antichrist). Those who have the seal of the Beast are doomed to eternal destruction. It may be that there are different groups of those who have the seal of God upon their foreheads, yet, it may be that they are the same. If the later is true, it would speak against the 144,000 of Rev. 7 being necessarily physical Jews. It appears that Rev. 3:12; 7:3; 9:4; 14:1; and 22:4 may speak generally of the same persons. If the 144,000 of Rev. 7 are the same as those Rev. 14, then the evidence is much against the former being physical Jews.
        (3). Let us further consider the purpose of this sealing. There is sufficient evidence to establish that the sealing is particularly for the purpose of signifying ownership. The sealing may also serve to protect the ones sealed from some danger, without which they would be open to that danger. It does not sound altogether reasonable to say that the Jews who are at this time immediately taken into hiding, which hiding serves as their protection, are the ones under consideration here. I see no reason to doubt that this sealing is real, and is a mark that can easily be seen by the proper persons; yet, to say that the mark is a physical mark and will be seen by physical eyes does not appear to be correct. When we look again to the fifth trumpet we find that there are living on the earth during the reign of the Antichrist those who have "the seal of god in their foreheads" (Rev. 9:4), whom the locust-like demons are not permitted to harm. These sealed ones (Rev. 9:4) are evidently not the Jews who are in hiding at this time. The saints are not in divine hiding, but are out in the open during the reign of the Antichrist and are killed in great numbers; yet, God has put a seal upon them particularly for the benefit of these locusts who are not permitted to hurt anyone with such a seal.
        (4). These who are sealed are called "the servants of our God." The context indicates that they are servants of God at the time they are sealed. Strictly speaking, the physical Jews will not become the servants of God until they see Christ coming in the clouds with great glory (Rev. 1:7; Matt. 23:39; Acts 2:19-20; Rom. 11:15; etc.), which is forty-two months after this sealing.
        (5). Too little is said and written about the engrafted seed of Abraham in relation to the nation of Israel. We become so angered at those Jews who crucified the Lord and slew the prophets, that we forget that there is such a thing as the true Israel of God existing today (Rom. 2:28-29; 9:6; 11:16-22; Gal. 6:16). Though God has, for a moment, cast off physical, national Israel, yet the true Israel of God still and always will continue. The saints of God today are that true Israel. Now, is it an unthinkable thing that this engrafting should also include a placement into a specific tribe of God's Israel? Such certainly appears to be logical, sensible, and consistent with the scriptures.
        Chapter 7 verses 9-17 describe the raised and raptured saints. The time element is under the sixth seal. Under the fifth seal the saints are under the altar praying "How long," but here they are before the throne. As I have already shown, the coming of the Lord is just before the middle of the great tribulation. The first part of the great tribulation is the forty-two months of the reign of the Antichrist, which is the latter part of the covenant for "one week." The latter part of the great tribulation extends over into the Millennium for the 1335 days of Dan. 12:12 (see chapter IV). These saints in Rev. 7:9-17 are the saints of all ages who have come up out of the great tribulation, that is, the time of their coming up is about the middle of the great tribulation. They are now glorified with all tears wiped away. Their bodies never hunger nor thirst, and the sun with scorching heat will in no wise lay hold upon them. They are said to be before the throne of God and will serve him day and night in His temple, which is their position throughout the Millennium and ever after. Jesus said, "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name" (Rev. 3:12). Distance will mean nothing to the glorified saints, and though the throne of God is in heaven and the glorified saints are upon earth, they will be always in the very presence of the throne to serve God day and night.
        Chapter 8 verse 1 speaks of the seventh seal which naturally follows the sixth seal, therefore follows the pouring out of God's wrath. This seventh seal expresses the peace, rest, quietness, etc., that follows the completion of the wrath. The rest of chapter 8 falls under seals 2 and 3, which come under the first part of the reign of the Antichrist.
        Chapter 9 comes more fully under seals 4 and 5 as to the time element. This has been discussed before so I will not repeat those things here.
        Chapter 10 is history to us today. The first seven verses give us what John saw in preparation for the revelation of the seventh trumpet. The purpose for this particular vision to John was to put special emphasis upon the developments under the seventh trumpet. The latter part of chapter 10 is a continuation of the vision to John, but is in preparation for the revelation of the two witnesses.
        Chapter 11 verses 1-13 speak of the two witnesses who will prophesy for forty-two months, which is the same in time with the reign of the Antichrist. The latter part of chapter 10, along with John 21:20-23, appear to teach that John will be one of the two witnesses. Elijah will probably be the other one. The latter part of chapter 11 is devoted to the seventh trumpet which was the bright hope of the apostle Paul, for here is when the Lord and Master comes as Christ, the anointed King, to reign. This is the end of the forty-two months of the reign of the Antichrist, and the beginning of the glorious reign of Christ for one thousand years; the first 1335 days of which are taken up with purging the earth of those who are destroying it.
        Chapter 12 verses 1-5 take us back even to the first coming of our Lord to the earth, when He took upon Himself the seed of Abraham. The sun, moon and stars represent Jacob, Rachel, and the twelve sons of Jacob (Gen. 37:1-11). The Son is Christ. The dragon is the Devil. Verse 6 speaks of Israel fleeing into hiding at the time the Antichrist places the abomination. Verses 7-12 tell us of the war that will be waged by Satan and his angels against Michael and his angels in heaven. This is immediately before (or at the same time) the Antichrist defiles the temple. Verses 13-17 show us again that a remnant of Israel will be taken into hiding and given divine protection from the wrath of Satan.
        Chapter 13 gives the rise of the Antichrist (the first Beast) to power and speaks of his forty-two months of power, and his partial victory over the saints. The latter part of the chapter speaks of the second Beast (the False Prophet) who commands the world to worship the Antichrist, with death as the penalty to all who do not submit. The forty-two months follow the defiling of the Jewish temple.
        Chapter 14 gives us information which naturally follows that of chapter 12, and especially chapter 13. The two former chapters generally discuss the activities of the evil forces during the forty-two months of the reign of the Antichrist. Chapter 14 through 19 generally discuss the wrath of God. Chapter 13 ends with the thought of the followers of the Antichrist receiving the mark of the Antichrist in their right hand and forehead. Chapter 14 verses 1-5 describe the followers of God and Christ, and point out that they have the mark or seal of God on their foreheads. It appears quite evident that these two sealings are contrasted to each other. The one signifies special, eternal ownership by Satan, while the other signifies special, eternal ownership by God.
        The first observation is that Christ and the 144,000 are now on Mount Sion, which is Jerusalem. Christ is spoken of as the Lamb which means He has come to redeem, especially the 144,000 and their city, Mount Sion. The time element here is the same as that of the sixth seal and seventh trumpet, which announce, particularly, the beginning of the wrath of God. The voice from heaven is not the voice of the 144,000 but a voice (or voices) that teaches them, for they are to "learn that song."
        There are four things that appear to connect this 144,000 with that of chapter 7. (1). The number is the same in both places which very strongly indicates, though does not necessitate, that they are the same. (2). The number being a multiple of twelve which is the number of governmental perfection also indicates that they are the same. The point here is that there will not be two different governing forces in Israel. The bride of Christ will rule Israel as well as the whole world. (3). The seal of both in their foreheads appears to speak that they are the same. The fact that one is spoken of as the "seal of God," and the other of both the Father and the Lamb (Greek) will not make a difference, for the same thing is mentioned in Rev. 22:4 with only one of Their names. The fact that it does not mention both does not mean that both are not there. (4). The sealing appears to be in contrast with that of the Beast which will infer that both chapter 14 and chapter 7 speak of the same group.
        Some eight things are said about these saints which, when associated together, demand that the 144,000 of this chapter are Bride-saints. Though this necessity may not be apparent to the reader at first, yet I believe that eventually it will be if a thorough study of this presentation is made.
        (1). The governmental number (a multiple of twelve) speaks in behalf of their being Bride-saints. The bride will be the ruling body, both in Israel and among the nations.
        (2). Their connection with Mount Sion also indicates that they are bride saints for this is the Bride-city.
        (3). The seal in their foreheads is no doubt the same as that of Rev. 14:4 where it is the Bride-saints who are under consideration. It does not sound logical that there will be a plurality of seals upon anyone's forehead anywhere. In each place they are seen with only one seal. In Rev. 3:12 the seal contains: (A). The name of God. (B). The name of the New Jerusalem. (C). The new name of Christ.
        (4). That Christ is spoken of as the "Lamb" and the 144,000 as being "redeemed from the earth" signifies their being glorified. The remnant of Israel who will be saved through the great tribulation will not be glorified at the beginning of the Millennium else they would not have been preserved in physical bodies through the great tribulation. The statement "redeemed from the earth" does not mean that they are not on the earth, but that they have been completely (body, mind and spirit) redeemed from the earth, which cannot be said of one until the body has been perfected.
        (5). The statement, "these are they which were not defiled with women; for they are virgins," indicates that they have been living for some time as saved servants of God and have proven themselves faithful to Him. The remnant of Israel will not be saved until they see the Lord coming in glory (Matt. 23:39; Rom. 11:15; etc).
        (6). That they "follow the Lamb whithersoever he goeth" definitely marks them as Bride-saints. The remnant of Israel who will be in physical bodies throughout the Millennium will not be able to follow the Lord wherever He goes; only the glorified Bride-saints will be able to do that.
        (7). These are the "firstfruits unto God and to the Lamb." In James 1:18 we see that the Bride-saints are the firstfruits unto God. The first-born ones of Heb. 12:23 are the same group. There will be no one among men who will be first to God and Christ before the Bride of Christ. Someone may say that these are the firstfruits of the tribulation while James speaks of the firstfruits of the church age. The trouble with that is that the church age will not end until the time mentioned in these verses. The resurrection and rapture of the saints do not take place until Christ shall come in glory which is the same as above.
        (8). These have no guile in their mouths, and are without fault before God. This cannot be said fully about the remnant of Israel or anyone else in a physical body. Certainly such language best describes glorified Bridesaints.
        (9). The remaining verses of chapter 14 may possibly be among the most difficult of the whole book for some brethren to understand relative to the time element. The things John saw will not happen according to the sequence in which he saw them. Six times John saw "another angel," but the developments mentioned cannot follow the sequence in which he saw them. A thorough study of the vials (including the former chapters of this work) will aid in understanding my placement of these revelations to John. The first angel John saw (Rev. 6 and 7) is termed "another angel;" probably in addition to the one he saw in chapter 10. This angel announces the beginning of God's judgment which harmonizes in time with the first five verses of this chapter and is before the pouring out of the first vial. The next angel John saw (verse 8) announced the fall of Babylon which comes under vial 7 near the very end of God's wrath, which, as I have explained already, is more than three years after the beginning of God's wrath. This means that the second angel John saw spoke of things that will develop at least three years after the things spoken of by the first angel. Compare this second angel with the one in chapter 18 verses 1-3, and mark that their message is precisely the same.
        It is quite needful to observe the fact that John evidently saw these angels flying in fairly rapid succession yet the period elapsing between the first two he saw in this chapter is a very long period. Looking closely at the last four verses of chapter 14 (verses 17-20), we readily see that the language is figurative. Those angels speak of the gathering of the army for the Armageddon battle, and the results of the same battle. Thus, we are absolutely forced to judge that what John saw was purely for the purpose of revelation. Verses 14-16 also figuratively describe the work of Christ, for He shall certainly not literally reap by means of a sharp sickle. Thus, though the first angel and possibly the second may possibly follow the description given, it is doubtful whether the third angel will at a future date proclaim the message John heard. The purpose of this third angel's revelation to John may be the same as that of the angel of chapter 10, and also of the voice John heard in Rev. 18:4. The message in Rev. 18:4 is for the benefit of people living before the second coming of Christ. The same is true with the message of the angel in chapter 10. There will be very little time left after the fall of Babylon for anything to be done, except the very hastened march to Jerusalem for the Antichrist's forces. Therefore, it is very illogical to say that the third angel which John saw will literally follow the second angel after the fall of Babylon. It is my judgment (because of the foregoing reasons, plus other reasons that I will not give here) that John's seeing the third angel was for the purpose of the revelation of the message the angel gave (which is probably true with all the other five angels). This message is especially beneficial to the saints during the time of the reign of the Antichrist.
        Verses 12 and 13 of chapter 14 follow up the warning of the third angel by speaking of the patience of the saints during that time. These verses particularly harmonize with the fifth seal where we see the souls of the saints resting after having their patience tried by being put to death. Verses 14-16 naturally follow the two former verses, for here we see Christ with the victor's crown coming for the harvest of victorious saints. The crown Christ is wearing signifies the kind of harvest for which He comes. The time is the same as that of the sixth seal, the seventh trumpet, and the first verses of this 14th chapter. Verses 17-20 speak of the gathering of the Antichrist's army for the Armageddon battle as seen under the sixth vial, and also the results of that battle as seen under the seventh vial in Rev. 19:17-21.
        Chapter 15 takes us back to the beginning of God's wrath and gives the preparation for pouring out of the seven vials. That John was given many different visions of the reign of the Antichrist and of the wrath of God is an unquestionable and irresistible fact. Here we see also the resurrected and glorified saints. Their singing the song of Moses does not in the least prove that they are not the saints, for the saints are true Israel. "And if ye be Christ's, then are ye Abraham's seed" (Gal. 3:29). These saints have gotten the victory over four things: (1). The Beast. (2). His mark. (3). His Image. (4). The number of his name. They sing the song of deliverance. This certainly demands that they are glorified. The Beast wrought death upon their physical bodies, but they now have glorified bodies. The fact that Israel is in the wilderness during the reign of the Antichrist, and therefore has no need to resist the number of the name of the Beasts and obtain victory over the number, very strongly argues that these are not physical Israel.
        Chapter 16 gives the pouring out of the seven vials. It is necessary for us to understand that these vials are not poured out until Christ comes in glory. It is also necessary for us to understand that it will take a long period of time for these vial judgments to be accomplished.
        Chapter 17 presents a general description of both the great Harlot and of the Beast and his empire. The Harlot is of course the Catholic Church, or a summing up of all false religions in her. A thorough study of the Beast will reveal that the description of him fits in many ways that of Judas Iscariot. The empire of the Beast begins with the re-establishment of the old Roman empire, but it finally envelops the whole earth. There is mention made here of the destruction of both the Harlot, by the Beast, and then the Beast by Christ.
        Chapter 18 is especially devoted to the destruction of the Harlot. She is the false bride who has claimed the place of the true Bride. Her falsehoods have now been made plain and she is torn utterly to pieces by the Beast and his empire with whom she has committed adultery and every other wicked deed.
        Chapter 19 is divided generally into three parts. The first 10 verses are devoted to the marriage of the Lamb and His Bride, which follows the destruction of the Harlot under vial seven and therefore is at the very end of the wrath of God.
        Verses 11-16 back up to the coming of Christ in glory. It should be most clear by now that such retracing of time periods is very frequent in the Revelation. Throughout the book we have gotten a number of glimpses of Christ which give different descriptions of this same event. Most of these times He is spoken of as the Lamb of God, and the reason is that redemption is somewhat of special significance, though sometimes other things are also of special importance. Under the sixth seal, wrath is especially significant but redemption is very evidently included. This can be seen from the developments under the fifth seal, the things following the sixth seal, and the fact that at that time the kingdom of the Antichrist becomes the kingdom of Christ. In Rev. 14:14-16 Christ is seen as a harvester with a victor's crown which speaks of a harvest of victorious ones.
        Here in Rev. 19:11-16 Christ is seen coming with His army of glorified saints to break in pieces those nations which follow the Antichrist. This passage should be compared with II Thess 1:7-9 and Jude 14-15 in the light of the early chapters of this work. This passage must also be compared with the sixth seal, and especially the seventh trumpet where it is said that the kingdom of this world has become the kingdom of our Lord and His Christ. Here Christ comes to judge and make war, and the many crowns (DIADEMS) on His head speak of His authorities over many nations. This is not the victor's crown, but the crown that signifies authority. Christ is also clothed in a vesture dipped in blood which evidently signifies by what right He comes to judge and make war. This blood is not that of His enemies for He has not yet tread "the winepress of the fierceness and wrath of Almighty God," but comes at this time for that purpose. The name that is written upon His vesture and upon His thigh, King of kings, and Lord of lords, also must be associated with the kingdom of this world becoming the kingdom of Christ.
        Verses 17-21 describe the battle of Armageddon again. This is the fullest description of this battle in the Revelation. Ezekiel chapters 38-39 give the fullest description of this battle in the Bible.
        Chapter 20 begins with the binding of Satan, and his being sealed in the bottomless pit for a thousand years. Verses 4-6 present another view of the judgment seat of Christ, and the thousand years in which Christ and the saints will reign upon this earth in righteousness. Verses 7-10 give us the only picture of Satan's being loosed out of the bottomless pit for a short season to again deceive the nations which brings another battle of Gog. This battle is climaxed by Satan being cast into the lake of fire where the Beast and the False Prophet have been for the thousand years of Christ's righteous reign. Verses 11-15 describe the last great judgment at which time the lost will receive a just reward for their works, being then cast into the lake of fire also. Those who are cast into that place will remain there eternally.
        Chapters 21 and 22 climax the Revelation with a brief, yet beautiful, picture of the New Jerusalem which shall rest upon the new earth. Here we see the final destiny of the people of God. What bright, beautiful, joyful hopes there are for those who put their trust in the Lord Jesus Christ; and who take God at His Word and present their bodies to Him as rightly belonging to Him, and not to themselves. May we, as Abraham, look for that city whose builder and maker is God.