IN THE LAST TRUMP

        It is certain that the book of Revelation is not in chronological order, except in a very general sense; the church age, the Millennium, and the age following the Millennium. The great tribulation is not a separate age. It begins near the very end of the church age and extends over into the Millennium, being almost evenly divided between the two. Most of the book of Revelation is devoted to this period of great tribulation (chapters 4 through 19). Chapters 4 and 5 give a setting for the opening of the seals. Chapters 6 through 13 give generally the things related to the reign of the Antichrist. Chapters 14 through 19 give generally the things related to the wrath of God. Because of the many different things involved in these periods of time, we find that we are repeatedly carried through the same period of time.
        In order to properly interpret chapters 4 through 19 of the Revelation, we must understand the relationship that the seals, trumpets, and the vials have to each other. It is amazing how much confusion can enter into the study of God's word when we do not properly understand the time elements involved. Such is true in studying any part of the Word, and the book of Revelation is no exception to the rule. A correct division of the time elements involved in the seals, trumpets, and vials is needed, not only to correctly divide the Word in the book of Revelation, but also, in order to rightly understand the time elements relative to the coming of the Lord in any part of the inspired Word.

        In chapters 4 and 5 of the Revelation we are given the preparation for the opening of the seals, therefore, it is needful to devote some space to these two chapters. We are here given a heavenly scene, a view of the throne of God in heaven, which is certainly of very great interest. Chapter 4 is devoted more particularly to the setting of the throne and its surroundings, while chapter 5 deals more particularly with certain very important proceedings at and around the throne. Chapters 2 and 3, which lead us up to this heavenly scene in chapters 4 and 5, give us certain information concerning the churches of the Lord throughout the church age, ending with the church at Laodicea which was in a very poor spiritual condition. The seven letters were written to seven churches that existed at the time the letters were written by John. These letters describe the conditions of those churches at that time, yet it is evident that they also set forth seven distinct, successive stages in the church age, the last one of these being the Laodicean. The lukewarm condition of this church is an excellent description of the Lord's churches today. This application also harmonizes well the scriptures (Matt. 13:33; 24:12; 25:5; II Thess. 2:3; etc.). Nevertheless, we can be assured that the Lord will not find His churches as a whole in such a condition when He comes. The churches will enter and go through the reign of the Antichrist at which time many will be awakened out of slumber by the bitterness of that period. The churches are not destined to receive the wrath of God (I Thess. 5:9), and will be raptured from among the nations before God begins to "destroy them which destroy the earth" (Rev. 7:9-17; 11:18).
        Quite often it is said that Rev. 4:1-2 sets forth the rapture of the saints. This conclusion is drawn from two statements found in these verses. First, the conclusion is drawn from the words, "I will shew thee things which must be hereafter." It is said that the "things which must be hereafter" are after church things. It is true that the revelations which John received after chapter 3 will (with a few exceptions) take place after the church-things that are given in chapters 2 and 3, yet we must understand that we are not given the final climax of church-things in chapters 2 and 3. In those two chapters we are merely brought up to the time just before the tribulation shall begin. The churches will certainly enter into the "things which must be hereafter."
        The second reason for putting the rapture here is because of the words, "Come up hither." This is certainly great folly because it was John who was told to "Come up hither." Not only is it true that John was the one to whom the voice spoke, but he was the only one who went up. There is nothing said about the churches going up at this time. There is not even one thing said about a single other individual than John going up at this time.
        These two conclusions are a result primarily of the teaching that there will be a pre-tribulation coming of Christ. These conclusions would be true and this 4th chapter would be an appropriate time for such a rapture if it were true that there would be such a coming of the Lord, although abundant proof has been given already that there will be no such coming of the Lord. There is actually no proof whatever of a pre-tribulation coming of Christ; nor of a pre-tribulation rapture, in these two chapters, or in any other part of the Word.
        We must understand that John was to receive a revelation of the hereafter things. Chapters 4 and 5 do not deal with the "things which must be hereafter." John did not begin to see those things until chapter 6. What John saw in these two chapters is not prophetic. They give us, the same as chapter 1, what John saw in preparation for a revelation. This heavenly scene with the taking of the book of seven seals took place some 1900 years ago, and is not a future event. Whether or not this was a vision which John saw will not necessitate a difference in the actuality of the matter. Many times in the scriptures we read of someone being given a vision of things which were happening at the time the vision was given. A vision may reveal past proceedings, present proceedings, or future proceedings, or a mixture of all. In the Revelation we have, to some extent, a mixture of all, as we see in chapter 12 where the vision includes the time of Christ's birth. Also, the strong angel in chapter 10 will not repeat the things we read in that chapter at a future time. If so, then John's taking the little book out of his hand and eating it is still future. The purpose of John's seeing that angel and hearing what he said was in preparation for the revelation of developments under the seventh trumpet and also the activities of the two witnesses.
        It is my judgement that John saw Christ actually take the book and break the seals upon it in order to reveal to John the "things which must be hereafter." Christ will not be in the process of breaking the seals when these events actually begin to take place. Some of the reasons for this conviction will be given now. Others will be seen in the further comments if the reader will follow closely.
        (1). It appears clear that John was actually taken up into heaven, whether in the body or out of the body, we cannot tell, nor does that appear important. Paul was actually taken up into the third heaven where he saw things unutterable, yet he himself did not know whether he was in the body or out of the body at such a time (II Cor. 12:1-4). Two statements in Rev. 4:1 clearly indicate that John was taken up into heaven. First, "A door was opened in heaven." Second, John was told by a voice from out of the opened door, "Come up hither." This command to John to enter into heaven through the opened door would be most unnecessary if John was to receive the vision of the hereafter things from earth.
        (2). There is no indication which demands that John saw merely a vision of a throne set in heaven, but on the other hand, there is every indication that he actually saw such a throne set in heaven at that time. John viewed real proceedings in the presence of the throne of God especially ordered for this occasion. Christ, already having been slain for the sins of men, and having been received back into the Father's presence with the glory which He had with the Father before the world began, was at this time worthy to take the book, break the seven seals upon it, and read for His own pleasure the contents written there, while the angel revealed certain portions to John.
        (3). The language of chapter 5, verses 3 through 5 particularly, appears to necessitate the breaking of the seals at the time John received the Revelation. The language forbids anyone knowing the contents of the book until the seals were broken. At first there was no one found worthy "to open the book, neither to look thereon." Then John says, "And I wept much, because no man was found worthy to open and to read the book, neither to look thereon." But great joy filled heaven when one was found worthy "to open the book and to loose the seven seals thereof." All this insists that one of the primary purposes of the breaking of the seals was that the book could be opened and its contents revealed. It was important that someone be found worthy to look into and read the things which were written in the book. According to ordinary legal procedures, the revelations of the contents of a contract, will, etc., would not precede the breaking of the seals or the opening and reading of such a document. There is every reason to believe that such procedures were followed here. It appears to be most illogical to say that the contents of this book have been revealed to John before the breaking of the seals when such emphasis was put upon the breaking of the seals in order that one might look upon and read those contents.
        (4). We should mark carefully that the setting of the throne in heaven is the same when the seals are broken as it was in chapters 4 and 5. These chapter divisions are very confusing sometimes. The Lamb took the book out of the hand of the one sitting on the throne in chapter 5. In chapter 6, with the setting of the throne still the same, He began to break the seals upon the book. The Lamb was in the presence of the throne when He broke all seven seals. As He broke the seals various revelations were given to John by the angel (Rev. 1:1). There was no changing of the scene in heaven throughout the breaking of all seven seals. When the Lamb broke the seventh seal, He was still in the presence of the throne as in chapter 5. John was still observing the matter when the seventh seal was broken just as he was under the first ones. Now let me point out a very important matter in relation to this. Abundant proof has been given that the second coming of Christ will be at the time the events revealed under the sixth seal begin to take place. In my judgment this makes it impossible for the breaking of the seals to be a future procedure. Christ did not change His location when He broke the sixth seal, yet the breaking of that seal revealed the events that will take place when He will return to the earth in glory. Christ was still in heaven when He broke the seventh seal just as when He broke the other seals. Christ broke the sixth seal at the time John received the Revelation, yet the breaking of the sixth seal was to reveal to John some of the things that will take place when Christ shall come in great glory.
        Some may say that the setting of the throne which we see in chapters 4 and 5 is one of judgment and therefore must be future because the present throne in heaven is one of grace, and not one of judgment. Such reasoning does not harmonize the scriptures for it says that God cannot exercise grace and judgment at the same time, yet we see many examples in the scriptures where both have been exercised at the same time. It was grace which God manifested toward Noah while he was judging the rest of the world. The same is true with Lot and Sodom, and many other instances. Such reasoning would cause God to change thrones every time He judges or shows mercy. It would also say that God is unable to manifest any judgment during this age until the time of the tribulation. This is ridiculous.
        The setting which we see in chapter 4 and 5 is one particularly of court proceedings. The One who sat on the throne held a book sealed with seven seals which was exceedingly important, one so significant that John was caused to weep bitterly when at first no one was found worthy to open the seals upon the book. But when at last One was found who was worthy, every creature within John's view immediately responded with great rejoicing and fullest praises toward the One sitting on the throne and the worthy Lamb who was slain. We see no execution of judgment from heaven in these two chapters, nor in the sixth chapter until the sixth seal is opened. The first five seals deal with things concerning, and as a result of, evil forces on the earth. Not until the sixth seal was the revelation of heaven's judgment given to John.
        I might add that whether the seals have already been opened, or whether they are yet to be opened, is not necessarily of great importance; and if the reader is of a mind to object he may freely label such as my opinion. The thing that is of great importance is the true significance of the book of seven seals. When this significance is truly seen a great amount of light will be thrown upon the proper interpretation of the revelations given by the opening of the seals.

        I am sure that this book of seven seals is of great interest to every student of the Word of God. There cannot be the least doubt that it is one of exceedingly great importance. It is in this book that the revelation of the "things which must be hereafter" are contained, and we will find that there is more than a revelation connected with it. The first works of God are creative, after which he works strictly according to legal procedures. The activities of chapter 5 are conspicuously court proceedings.
        As chapter 5 opens, attention is immediately centered upon the book that is in the right hand of the One sitting on the throne. The whole purpose of these two chapters (4 and 5) is to focus light upon this book. In this book lies the revelation of the things that are to be hereafter. Every student of the Word will do well to meditate long upon this matter. A great search is made for a worthy person to open the book, and when at first one is not found, John is caused to weep bitterly. It does not appear that John was ignorant of the significance of the book, for had he been, he might not have been moved to such weeping. As we shall see in a moment, the Jews were acquainted with similar proceedings as are recorded in this chapter.
        There are at least four observations that we can make which will help us to discern the great significance of this book: first, by what the elder said to John in Rev. 5:5; second, by what John saw when he beheld the worthy One in Rev. 5:6; third, by examining what the four beasts, the twenty elders, the countless host of angels, and every creature in heaven, on earth and under the earth, had to say about the worthy One who was found to open the book (Rev. 5:8-14); fourth, by examining the results of the opening of the seals. The answer that we come to after the examination of all four of these can be seen from the one word, "REDEMPTION."
        The elder spoke of Christ as the overcomer -- "hath prevailed to open the book," (5:5). He refers to Christ as "the Lion of the tribe of Juda," and as "the Root of David." By running reference on the two phrases, we find that they are both directly connected with the kingdom of the Lord (Gen. 49:9-10; Isa. 11; etc). Though the glorious throne of David was cut short, yet it will be restored to its former glory, but more than this, to a glory unspeakably greater.
        When John observed the worthy One, he saw "a Lamb as it had been slain." Thus, we are given the manner by which the Lion became the overcomer. The Lion became a Lamb and prevailed in death. The wisdom of the world says that the Lion must prevail by the strength of his teeth and claws, but the wisdom of God is that the true strength of the Lion is seen in His death as the Lamb. The price of the slain Lamb is that which renders the King worthy of the heirship of the kingdom.
        The beasts and the elders joyfully rendered praises to the worthy One because by His blood He has redeemed men out of every "kindred, and tongue, and people, and nation," and has made them worthy to reign with Him on the earth. Here we have the special objects of redemption. Here was the primary cause for John's bitter weeping. The contents of the book of seven seals are centered around these whom the Lamb by His blood has redeemed. The angels spoke of the worthy One as being so because he was "the Lamb that was slain." All creation responded with the same praises to the worthy One as the "Lamb." This much repeated reference to Christ as the Lamb in connection with the book demands that the book is one dealing with redemption.
        It is very great folly to say that the resurrection and rapture will take place before the things revealed by the breaking of the seals take place. We cannot possibly deny that this book deals with redemption. The thundering praises of this whole chapter, including not only those of all the heavenly hosts, but also those of every creature on the earth and under the earth, are directed toward the Lamb that was slain and now redeems by His blood. The only objects of redemption mentioned in chapter 5 are the saints, and they are mentioned directly in connection with the book of seven seals. This does not mean that the saints are the only objects of redemption, but it does demand that the saints are the special objects of redemption entertained in the contents of this book. If there were not found a worthy One to break the seals, there would be no redemption of the saints. Of course, the wisdom and purpose of God existed before the foundations of the earth were laid. Thus, we must conclude that the complete redemption of the saints (resurrection and rapture) cannot come before the events take place which were revealed by the breaking of the seals. The opening of the seals revealed not only the redemption of the earth, but also of those whom Christ has redeemed to possess the earth with Him. The sixth seal gives us the time of the complete redemption of the saints (Rev. 7:9-17). The opening of the seals reveal not only what we read in chapter 6, but also what we read throughout all the rest of the book of Revelation.
        Some have called this book with seven seals a "Book of judgment." By no means can we doubt the fact. There could be no redemption without the execution of the terms which bind the matter, which terms may demand judgment of some nature. Especially is this true when the redeemed possession is held by an enemy who under no circumstances is willing to abide by the righteous laws governing the whole matter. The Devil, through wicked lies and deceitful conduct, usurped the authority over the earth which God gave to man, yet God will not resort to illegal procedures in order to regain possession of man and the possessions He gave to man. Thus, there must be judgment executed upon Satan and all who destroy the creation and redeemed possession of the One who sits on the throne and the Lamb. It might be more correct to refer to this book as the TITLE DEED to man and all the possessions God originally gave to man. Yet, it is needful to qualify the matter by pointing out that in order for Christ to receive this Title Deed it was necessary for Him to face two issues: First, there was the price of redemption to be met; Second, judgment must be executed upon the usurpers and destroyers of the possessions involved in the Title Deed.

        Since this book of seven seals is of such immeasurable significance, and since it is a book upon which the element of redemption is so emphasized, I would like to make a few observations relative to the laws concerning such things.
        There are numerous references in the Old Testament concerning the redemption of people, lands, names and various other things. Some of the regulations governing such things were written in the law of Moses which was typical of this very matter in many ways. The following comments upon this particular matter may appear comparatively lengthy, but I believe they are needful, both for the seals and for the trumpets. Many expositors of the Revelation have failed to see the great emphasis put upon redemption in relation to this book of seven seals. This element is significant throughout the Revelation and we will see it again and again. Though it is not pointedly conspicuous in relation to the time elements, yet it does prepare the groundwork for a better understanding of them.
        The strict meaning of the word "redeem" is "to buy back, to purchase again, to regain something that was lost by meeting the ransom price, to deliver from bondage or slavery by meeting the ransom price." This meaning will be seen by studying the passages to which reference will be made.
        God gave the land of Palestine to the nation of Israel, and it was divided among the twelve tribes of that nation. The land allotted to each tribe was divided into smaller divisions according to the families of the head of that tribe (Lev. 26). After this there were still smaller divisions, etc. The primary purpose of redemption in relation to the land was to keep the land equally divided as it was in the beginning. This prohibited an over-possession of the land by any one tribe, or even by strangers.
        There were generally three objects of redemption under the Law: (1). Redemption of the property or possessions of the near kinsman (Lev. 25:24-34). (2). Redemption of a near kinsman who had sold himself into slavery because of poverty (Lev. 25:47-55). (3). Redemption of the name of a near kinsman who had died without a son to carry his name (Deut. 25:5-10).
        There were at least three qualifications to be met in order to become a redeemer. (1). The man must be A near kinsman (see scriptures above). (2). He must be willing to redeem (Ruth 4). (3). He must be able to pay the ransom price. Of course, there could be no redemption unless the ransom price be met satisfactorily. The redeemer being a near kinsman was necessary in order to keep the object of redemption in the hands of the proper persons.
        Now, how does all this affect us, and what is its connection with Christ? To begin with, man, the earth, the fullness of the earth, the heavenly bodies, etc., all belong to God by right of creation. What God created of Himself by His own will and power belongs to Him; and it is His to do with as He desires. It was the pleasure of God to entrust the earth into the keeping of man who was the prize of His creatures for man was created in the likeness of God. Authority was given to man to govern and care for the earth, with even the heavenly bodies placed at his service. Man was to exercise authority over the earth under the direction of God, and in fellowship with God. Thus, the purpose of God was to govern the earth through the obedient activities of man.
        Nevertheless, we find in Genesis chapters 1 through 3 that man soon acted in willful disobedience to God. This disobedience to God was a direct obedience to Satan, the arch-enemy of God. This meant that man relinquished his authority over the earth to Satan. This aids us to understand why Satan is called "the prince of the power of the air" (Eph. 2:2); "the god of this world" (I Cor. 4:4), etc. Man and everything under his trust passed into the wicked grasp of the enemy of God. This did not foil the purpose of God for He knew in the beginning that such would happen and had already made provisions by which He could even more greatly manifest His infinitely superior wisdom and power over His enemy, and gather to Himself far greater glory than ever before.
        There are many ways by which we can learn of these provisions which have been made, but possibly it is most beautifully illustrated by the kinsman redeemer. As I have already mentioned, God always works strictly according to righteous, legal procedures. Thus, it was necessary to provide for man a kinsman redeemer who would accomplish the work of redemption. In order to more correctly understand the many proceedings connected to this work of redemption, we must discern the ransom price, which, of necessity, must be met.
        Just what was the price that righteous law demanded in order to recover the forfeited possessions? In pursuing the answer to the question we must discern the judgment placed upon man because of the disobedience, and the extent of the loss which resulted from the disobedience. The judgment upon man was death, that is, separation from God; a complete break of fellowship, or communion, with God and all that is righteous and pure. The extent of the loss is seen in the hopeless enslavement of man to Satan and sin. Judgment fell not only upon man, but also upon all that was placed under his authority, even the heavenly bodies which were subjected as servants for the benefit of man. Decay immediately began to work in all the realm of material creation. Man became fully subjected to the mastership of sin. Evil passions of all sorts multiplied within his heart. This evil nature was inherent, and therefore all the descendants of man are children of confusion and wrath by nature (Eph. 2:1-3).
        What was the duration of the judgment upon man because of his disobedience? It was not limited in duration. It was hopelessly eternal unless a redeemer was provided. Man of His own volition sold himself and all his possessions to Satan and sin. There was only one way for man with his possessions to be set free from his hopeless enslavement; that way was by means of the redemption of which we are now thinking. Man, having aligned himself with God's enemies, must receive of the fierceness of God's wrath, the fulness of which man could never receive even into the ages of the ages. This fierceness of God's wrath is the price that man's Redeemer had to pay. This is the price that man's Redeemer has paid.
        Permit me to add this thought! These facts erase utterly the faintest hopes of men that they might serve themselves as their own redeemers. Men are already under God's judgment and wrath (John 3:18, 36), and cannot possibly erase the reality of the dreadful fact. The fact that men inherit their bondage to sin (Psalm 51:5; 58:3; Eph. 2:3; Rom. 5:12; etc.) leaves them, in the fullest degree, helpless to accomplish their own freedom. Man cannot redeem himself even from physical death, to say nothing of that judgment which is appointed to follow death.
        It is here that we see the absolute necessity of the virgin birth of Jesus (Matt. 1:18-25). Had He been the seed of man He would also have inherited our evil nature, and would have been necessarily subjected to its bondage and judgment. It was necessary that our Redeemer be a man, for our Redeemer must be our kinsman, therefore, of necessity, He was born of a virgin.
        We cannot for a moment doubt the willingness of Christ to become our Redeemer, and though the price was exceedingly great and its taste most bitter, yet the scriptures say, "who for the joy that was set before him endured the cross" (Heb. 12:2). The Spirit had it recorded for our encouragement that He said, "not my will but thine be done" (Luke 21:42).
        Concerning His ability to redeem, it is recorded that He said, "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father" (John 10:17-18). The Spirit further adds to the blessed testimony: "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Heb. 7:25).
        Our redemption was made possible only through the slaying of the Lamb of God. "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a Lamb without blemish and without spot" (I Pet. 1:18-19). John was caused to weep bitterly when at first no one "was found worthy to open and to read the book, neither to look thereon." Yet, when the worthy One was found, and when He took the book, what thunderous praises and joyful singing filled the presence of the countless hosts of heaven! And best of all among the joys that were "set before Him" was the kingdom of priests, the redemption of which was revealed as a result of the opening of the seals upon the precious book.
        The reader will profit greatly by also studying Ruth chapter 4 and Jeremiah chapter 32 in connection with the procedures of redeeming persons, names, lands, etc. From such scriptures we learn that the contract, or agreement, binding the redemption, as well as the payment of the ransom price, was made in the presence of witnesses, which would necessitate the presence of witnesses when the seals upon the document were broken. The four beasts, the twenty-four elders, and the hosts of angels are the heavenly witnesses who have borne witness, and will yet bear witness to the righteousness of this whole work of redemption.
        It will be well to observe that there was evidently no set procedure that was strictly followed as to the time elements involved in the examples of redemption which are found in the Old Testament. For example, in the book of Ruth we find that the whole matter was taken care of very quickly, therefore there was no need of a sealed document which would be opened at a later date when the redeemer took possession. This was no doubt the usual procedure. Yet, we find in Jeremiah 32 that the procedure was some what different in relation to time developments. Jeremiah was in prison at the time the redemption price was paid. The transaction was recorded, the documents sealed and put in an earthen vessel, and the time of possessing the redeemed property was to come after a number of years at which time the seals on the document would be broken and the transaction of the redemption would be revealed and its pronouncements executed.
        Concerning the book of Revelation Chapter 5, it is my judgment that the transaction (the making of the book of seven seals) took place in the very beginning when God purposed to create man, for He knew then of the disobedience and fall of man. God knew all things from the beginning. He never begins a matter without knowing the end of the same. Common sense demands that the provisions for man's redemption, with all the agreements, were made and evidently recorded before God ever took the first step toward man's creation.
        In the case of Jeremiah, the price was paid in the presence of witnesses, the transaction recorded, the document sealed and put in an earthen vessel until a later date. After this the land was possessed by a strange people, yet God revealed to Jeremiah that Israel would again possess the land at which time the descendants of Jeremiah would receive the possession upon the breaking of the sealed document.
        With Christ the procedures were very similar. The transactions were made and recorded in the presence of witnesses, and the document was sealed and kept by the One who sits on the throne. Hence, with understanding we read that Christ was as a "Lamb slain from the foundation of the world" (Rev. 13:8). From the time of the fall of Adam, God has repeatedly revealed to men that He had already provided a Redeemer. In ancient times Job said, "I know that my Redeemer liveth" (Job 19:25). Of course, Christ did not actually pay the redemption price until after He had become man's kinsman by the virgin birth, and had accomplished the will of the Father on earth. It was then that He gave Himself as a ransom for all. After He had accomplished these things (death, burial, and resurrection) He ascended back to heaven where He took the book in the presence of the witnesses, opened its seals, and had the angel to reveal to John the needful portions. Now He awaits the time when the Father will send Him to possess that which He has purchased.
        The statement concerning the witnesses brings up one other element which I wish to comment upon briefly before proceeding into Revelation chapter 6. There has been a lot said as to who the twenty four elders are, and I will quickly confess that I am at a loss concerning them? I have been of the impression until recently that they were men (human kind), but I am not of that impression now. I will give two of the reasons why I think not: First, these elders are sitting on "seats" (thrones) in heaven around about the throne of God. The word "throne" and the word "seats" are the same in the Greek text, except one is singular and the other plural. Chapter 5, verse 10, says that the saints will reign on the earth, not in heaven. From Paul's language in I Cor. 4 and 6 it is certain that the saints are not reigning on the earth during this age. It is most illogical to say that the disembodied spirits of the saints are reigning at the present time in heaven. The saints will not begin to reign until they receive their glorified bodies, and then they will not reign in heaven nor from heaven.
        Second, Christ Himself has not received his throne yet. He will not receive His throne until the kingdom of this world becomes His kingdom which will not take place until the things revealed by the breaking of the sixth seal take place. It is certainly folly to say that some of the saints will be placed upon thrones in heaven before Christ, who is their King and Redeemer, the One with whom they will reign, is given His throne on earth. The throne of Christ is the throne of David which is upon the earth, not in heaven. Thus, as we see more closely from the Greek text in Rev. 5:8-10, the elders with the four beasts, sing a song, not of their own redemption, but of that of the saints. The word "us" in verse 9 is not in the Greek text. The word "us" in verse 10 is "them" in the Greek text.

        The purpose of the breaking of the seals was to reveal the end-time generally, from the beginning of the covenant for "one week" (Dan. 9:27) to the time of the new heaven and new earth. However, this is not seen immediately upon the breaking of the seals. The seals are general, and cover the whole revelation of the "things which must be hereafter." The trumpets and vials are must more specific. As the seals were opened more of the book could be read, therefore the seals were for the purpose of unveiling the whole matter from Rev. 6 to the end of the Revelation. The trumpets and vials do not serve such a broad purpose. They are not for the purpose of revealing other things, but are themselves events, or developments, revealed by the opening of the seals, hich will actually take place in the future.
        There is a question in my mind as to whether or not everything written in the seven sealed book was revealed to us in the book of Revelation. At first we would think that it was, although I do not see that such reasoning is necessary. It seems best to say that only that which we need to know was revealed. John did not read the seven sealed book and then copy it. It is certain that John heard some things which he was not allowed to write (Rev. 10:4). I rather think that there are many glorious things written in that book over which our hungry hearts will rejoice when we meet our Redeemer face to face.
        When the first seal was opened John was permitted to see "a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer" (Rev. 6:2). The "horse" in each of these first four seals speaks of strength and swiftness, and also of war, or at least, preparedness for such (Job 39:18-25). The color "white" is sometimes a symbol of purity, at other times of peace, and at other times of victory. All three of these are applicable to this rider. He is no doubt the Antichrist who will come under the guise of holiness as a peacemaker, and he will certainly be victorious as far as the Holy Spirit will permit him to go. The "bow" is a symbol of war, or at least, readiness for war. The "crown" speaks of victory. There are two Greek words which are translated "crown" in the scriptures. One of them signifies authority, while the other signifies victory. The latter one is used here. The white horse rider of Rev. 19:11-16, who is Christ, wears "many crowns" of authority. This rider in Rev. 6:2 goes forth with intentions of conquering and is victorious. He is not Christ, but rather the imitation of Christ. Satan is not ignorant of the works of God, nor of the revelations of God. He well knows that the best way to gain his ends is by deception; and certainly the best way to deceive is by duplication of the real thing.
        When the Lamb opened the second seal John saw a red horse, "and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given him a great sword." The color "red" probably speaks of bloodshed here. The "sword" certainly symbolizes war and destruction. The fact that this rider takes peace from the earth necessitates that there was generally peace upon the earth at the time of the first rider. Though the first rider went forth "conquering and to conquer," he did so primarily through peaceful means. There may be all kinds of threats of war, and there will evidently be some conflicts, but no full scale wars. It is different under the second seal. This red horse rider is evidently the Antichrist, the same as the white horse rider, and this is the time when he breaks the covenant in the midst of the week, defiles the Jewish temple, and begins to slaughter the Jews, saints, and everyone else who does not bow the knee to him.
        Upon the opening of the third seal a black horse was revealed, "and he that sat on him had a pair of balances in his hand." John "heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny: and see thou hurt not the oil and the wine." "Black" is the color of mourning and famine (Jer. 4:28; 8:21). The "balances" in the hand of the rider speaks of the rationing of food. Later I will show more fully why there will be at this time very lean harvests and great famine. We can clearly see here it will be a result of war which will begin on a large scale in the midst of Daniel's last week. From Matt. 20:2 we find that a "penny" (DENARIUS) was a day's wages. This rider may also be the Antichrist, although the description better fits the second beast of Rev. 13:16-17.
        A still worse condition upon the earth was revealed by the opening of the fourth seal. This time the scripture says, "and behold a pale horse; and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth." The "pale" horse speaks of death and terror. The rider's name, "Death," fits the description of this passage. I will explain what is meant by the statement, "Hell followed with him," when I compare the seals with the trumpets in chapter IX. This rider kills by means of four things: (1) The sword; (2) Hunger (famine); (3) Death (pestilence); (4) And with beasts. The sword enters under the second seal and continues on through to the sixth seal. Hunger (famine) enters under the third seal and continues on through to the sixth seal. Death (pestilence) and beasts enter under this fourth seal. This rider may also be the Antichrist, although, he better fits Satan himself.
        By the opening of the fifth seal we are given a view of the souls of the martyred saints under the altar who testify that the Lord is "holy and true." They have been mercilessly murdered because of "the word of God, and for the testimony which they held," yet they manifest their confidence that God is altogether "holy and true." They ask how long He will wait before He judges and avenges their blood on those on earth. I rather think that this question does not portray impatience, but eagerness to see righteous judgment executed upon those who are destroying the earth. They were given "white robes" (this robe is a long flowing priestly, kingly, festive robe -- the saints of chapter 7 verses 9-17 are also wearing this royal robe). They were told to "rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled." It is God's righteous will that many of His blessed servants should yet die for, and with, the testimony of Jesus during this horrible reign of the Antichrist in spite of the fact that some today seek with all their might to shield themselves from such a reality being possible for them. Neither these souls under the altar nor their fellowservants will taste the wrath of God which breaks out under the next seal. The little season that they are to wait will be finished when the things under the sixth seal begin to take place.
        The question arises as to who these saints under the altar are. It is most certain that the martyrs of the reign of the Antichrist (seals 2 through 5) are included in the number. My judgment is that this is the place we find all the saints of all ages past whether martyrs or not. Certainly the martyrs are among the most blessed of all God's people. Because they were martyred does not put them (as disembodied spirits) in a less blessed place in heaven than the saints who were martyred. Because some died natural deaths, while others died by having their bodies burned, cut to pieces, or devoured by wild beasts does not make the least difference in the condition of the spirits after they leave the bodies. The spirits of the martyred saints were not mutilated by such horrible deaths.
        In chapters 4 and 5 we were permitted to view the throne of God and its surroundings. As John describes the many things he sees, we eagerly anticipate the position, condition and relationship of the saints in connection with all the other things. John finishes his description of all he saw, yet all we find concerning the saints is that the twenty-four elders are holding "golden vials full of odors, which are the prayers of the saints" (5:8). Here in chapter 6 we get our first view of the saints, and they are beneath the altar praying. All the book of Revelation gives us concerning the saints in heaven speaks of their connection with the altar and their prayers which go up from it. After the sixth seal and seventh trumpet, which are the same as to the time element, we do not see the saints connected with the altar. The reason for this is because they are removed from under the altar and from heaven at the time Christ comes in glory which takes place under the sixth seal and the seventh trumpet.
        We must not think of the saints as being in a depressed atmosphere because they are under the altar. We must not think of them as being miserably crowded up under a very small altar, no more than we would dare think of God as a little man on a small throne, or even a big man on a big throne. That place under the altar is no doubt a paradise. It is a place of rest and peace, for they are told to "rest yet a little season" (6:9-11). It is a place of happiness for, "Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they shall rest from their labours; and their works do follow them" (Rev. 14:12-13). The saints in heaven are necessarily connected with the altar for they are yet incomplete. They are longing for the time they will receive their glorified bodies. They are not busy ministering to God and Christ in heaven, as are the four beasts, the twenty-four elders, the hosts of angels, etc. They are told to "rest" beneath the altar where we find them offering up their prayers to God. The powerful angels, as well as the elders, take up bowls full of the prayers of the saints from off the altar, and carry them mixed with sweet smelling incense into the most glorious presence of the Almighty.
        The sixth seal reveals the outburst of God's wrath, and the wrath of the Lamb. I have already discussed this passage and will deal with it yet again, therefore I will not go into the details here. It is at this time the restraint is put back upon the man of sin (the Antichrist). This ends his forty-two months of power, and though he is permitted to continue for a while longer, he is exceedingly hindered by the wrath of God and Christ which is immeasurably greater than his. Finally he is permitted to marshal forces against Christ in Jerusalem at which time Christ will exercise such judgment upon him and his forces that "Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouths" (Zech. 14:12). This sixth seal reveals the time when the saints will be given power over the kingdom of the Antichrist. Observe the beauty of the harmony in the prophecies of Daniel (Dan. 2:44; 7:18, 22, 26-27). The Antichrist is first given power over the saints (Dan. 7:21, 25). The saints are actually given into his hand. But that is not the finish of the matter. After the Antichrist has exercised power over the saints to wear them out for "a time and times and the dividing of time" (3 1/2 years), the saints are given power over the Antichrist and his kingdom. The saints will then "consume and destroy it unto the end" (Dan. 7:18, 22, 26-27. Under seals 2 through 5 the saints are seen in great agonies, but when the "little season" is finished (when the things revealed under the sixth seal begin to take place), the saints will be given power over the Antichrist and his kingdom.
        The seventh seal speaks of a half hour of peace and silence that settles down after the wrath of God and Christ is finished. Such is the natural place for such peace and silence, and the logical sequence demands it. Throughout the period of the great tribulation (a period of a little more than 7 years), there have been the greatest destructions, and the most dreadful and frightful developments that the earth has ever witnessed, even if we put all of the calamities of past ages together. FIRST, the Antichrist, aided by Satan, the False Prophet, and demon creatures out of hell itself, execute the most fearful destructions upon the earth that mankind has ever witnessed, but this is followed by the immeasurably greater wrath of God and the Lamb against all the evil inhabitants of the earth. Only the power of the Almighty is able to hold the earth together as it reels back and forth, and heaves and groans unimaginably under the intense pressure of its agonies. But the seventh seal expresses the relief even of heaven which has witnessed the "wrath of God, which is poured out without mixture into the cup of his indignation, (Rev. 14:10).