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We are now living under the sixth vial, contemporarily with the drying up of the fourth Euphratean angel-power, and the diplomatic operation of the unclean spirits of daemons like frogs. The next event is the development of the powerful angel of this tenth chapter.
This is the mighty rainbowed angel clothed with the clouds, (verse 2) puts his feet on both sea and land, holding an open book of thunder judgments, and crying (verse 6) "that there should be time no longer."
John (verse 4) is not to reveal the contents of the little open book, but (verse 9) to himself eat the scroll. This is Christ and the saints subduing the world. This chapter is one of the things of the inside of the scroll. (You notice we go back and forth-inside and out.)
The Revelation is not just an outline of human history. It is a loving message of inspiration and hope for Christ's brethren. Its aspect as history is incidental. Its aspect for Christ's brethren is fundamental. That is why we have interspersed such glorious chapters as 7 and 10. These are the real living things; human history is the dead outer shell - utterly without meaning apart from God's purpose. That is why so much of it that man thinks is important is not even mentioned.
Bro Growcott - Review of the Apocalypse
1 And I saw another <powerful> angel <descending out of the> heaven, <having been>clothed with a cloud: and <the> rainbow upon <the> head, and his face as the sun, and his feet as pillars of fire:
The Clothing with Cloud
... they who have been born of the spirit are spirit (John iii. 6). And how could we better symbolize this Spirit-Host than by "a powerful angel clothed with a cloud" -- a great cloud of witnesses, of whom, in the days of their flesh, "the world was not worthy?"
This is the symbol of the covenant, and inseparably connected with the throne. Upon this sat one like a jasper and sardine stone; and, as the rainbow was round about the throne, it was also over Him who sat thereon.
The occupant of the throne is the Spirit, and those to whom he says, "he that overcomes will I grant to sit with me in my throne;" so that the rainbow arches over all such.
The Spirit-Host is the pillar of cloud between the Cherubim, which reflects the light of the divine countenance, and develops the bow. This token of the Abrahamic covenant is well and appropriately placed over "the Head" of the Angelic Spirit-Host, seeing that in Him all the fulness dwells; and that, in the days of his flesh, his blood was the blood of that covenant brought into force by His death; and by which all the individuals of the cloud were sanctified (Heb. ix. 15; x. 10).
Arching over this symbol, it signifies that the angel is a company of kings and priests, related to the rainbowed throne -- the throne covenanted to David and his seed.
The Face as the Sun
In the vision which Daniel saw of the same,
"his face was as the appearance of lightning, and his eyes as lamps of fire" (x. 6).
Ezekiel saw the same brightness in his vision of the Elohim; "whose appearance was like burning coals of fire, like the appearance of lamps; ... the fire was bright, and out of the fire went forth lightning" (i. 13).
Fire and glowing brightness are symbols of the Spirit in intense and destroying activity. "Our Deity," says Paul, "is a consuming fire." The bright and fiery aspect of this apocalyptic symbol, identifies it with spirit-manifestation. It is a symbol of which the Sun of Righteousness is a constituent; and hence the sunshine of his face.
This symbolic fire and brightness John saw in vision, find their significance in part, in 2 Thess. i. 8; and ii. 8; where Paul speaks of the apocalypse of the Lord Jesus with a fire of flame, and consuming with spirit of his mouth, and destroying with the brightness of his presence. Hence, the fire and brightness of the symbol are indicative of the consuming and destroying characteristics of the hosts, which are glorified together with him, and invest omnipotence as a cloud.
Feet As Pillars of Fire
The feet of the angel as pillars of fire. The import of this has been expounded in the first volume in treating of the feet of the symbolic Son of Man, which John says, were
"like to fine brass, as if they burned in a furnace."
The feet are symbols of progress, of advance into the arena of conflict; and when in intense ignition, of terrible destruction in their career. Feet, without the adjunct of "pillars of fire," are "beautiful," and indicative of good; as,
"How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thine Elohim reigneth!" (Isa. lii. 7).
But the feet of the rainbowed angel are not beautiful; they are moving pillars of fire, dreadful and terrible in their desolating tramp; for wherever they tread, they kindle a fire that cannot be quenched. The rainbowed angel proclaims no good tidings, nor does he publish peace and salvation. His voice is not addressed to Zion.
He is altogether a symbol of war, and destruction by the burning flame (Dan. vii. 9-11). He is a fiery stream issuing and coming forth from before the Ancient of Days; and his tread is the tramp of myriads, whose mission it is to slay the beast, destroy his body, and give it to the burning flame.
In the execution of this mission, he develops the judgments of the second and third angels of ch. xiv. 8-11; and of the scenes described from verse 14 to 20 inclusive.
... lastly, he is seen as the Binder of the Dragon, and the deliverer of the nations from the civil and ecclesiastical power of them by whom they are now deceived and oppressed. Such is the career of the powerful angel with "his feet as pillars of fire."
2 And he had in his hand a little < scroll which had been opened>: and he <placed his> right foot upon the sea, and <the> left <upon> the earth,
THE GREAT DAY OF AIL-SHADDAI
The things written in this scroll, sweet as honey in the mouth of them who eat it, but bitter in its effects upon them that perish, are the remaining judgments of the seventh seal, and wholly comprised in the seventh vial (and a fraction of the sixth), which is the last division of the seventh trumpet, and fills up the wrath of the Deity upon the nations (Apoc. xvi. 14; Joel ii. 31; iii. 11).
And whereas, all the judgments of the Seventh Seal running parallel with the Laodicean Apostasy are executed by the wicked upon the wicked as the sword of Yahweh (Psa. xvii. 13); those of this "little open book," the crowning judgments of the wrath of the Deity, consummate his indignation, and are assigned to the saints of the Rainbow, who have the "honour" of their execution, by which they "prophesy again" with John,
"against many peoples and nations, and tongues, and kings" (Apoc. x. 11).
Eureka Tabular Analysis
The Little Opened Scroll
...The opening of the little scroll, and the clothing with the cloud, belong to "the time of the dead when they are judged and rewarded" -- when they stand before the Deity in the scene exhibited in ch. xx. 12-15.
In this scene the three books, or scrolls, are opened. These are the scroll of the Seven Seals, the little scroll, and the scroll of life.
...The supernatural element is now introduced, which wonderfully quickens and consummates the end. But the infusion of this into the situation does not supersede the free action of the enemy, and the counteraction of him by the symbolic angel upon seemingly ordinary principles.
The scroll is opened, not to him, but to the saints, to whom the judgment is given. The Fourth Beast, or Nebuchadnezzar's Image, which covers the whole area, will contend against them, as if they were a Zinghis or Tamerlane, until defeat and destruction on every side give mankind a practical understanding of the opening of the seven-sealed scroll.
The opening of the seven-sealed scroll in the giving a reward to the servants of the Deity is, to them, also, the opening of the "little scroll of the angel's hand." It is a little scroll of judgment: the scroll is little, not the judgment.
The scroll unrolled is not long. The seven-sealed scroll, extending from John's day to "the time of the dead," is long. Upon its roll are inscribed judicial events extending over nearly eighteen centuries. This is not a little scroll, but a very long one.
... A little scroll is a short time in which things written therein are to be accomplished -- a period, say of forty years, according to the testimony of Micah vii. 14-17
... The rainbowed angel having come to the throne of judgment, and been crowned, received the testimony in receiving this little scroll, in which is written his mission. Being the king's son, he succeeds to the throne, and is crowned; and the custom established in Israel was, to deliver to the crowned ruler the testimony, according to which he was to execute justice and judgment (2 Kings xi. 12).
The little scroll is the finishing of the Mystery of the Deity, as he hath declared, announced, or testified, the glad tidings to his servants the prophets (x. 7); and it is the rainbowed angel that hath to finish it.
... the judgments of the seventh vial; which exhaust the wrath of Deity, and give victory to the saints, and rest for a thousand years (xv. 2; xiv. 13; xx. 4).
Position of the Angel, and how it is acquired
This Spirit-Nucleus is the Lord Jesus Anointed, and by the anointing made what he is. He is the Eternal, by spirit manifested in Flesh, justified and glorified.
As the nucleus of the Rainbowed Unity, he is not now standing upon the sea and upon the earth; but is in a far country, whither he went many centuries ago to receive the kingdom, and afterwards to return (Luke xix. 12).
...But, where is he to come to?
...Before replying to this inquiry, I remark, that different prophets in vision have seen him approaching Jerusalem at different stages of his course. One sees something in point that another did not see; but, by noting what they all saw, we are enabled to trace out his career till his "pillars of fire" stand upon the sea and upon the earth.
... the Spirit enlarges our conception somewhat on this point, in Psa. lxviii. 17,18. Here it seems to indicate a future manifestation in the wilderness of Sinai and Paran.
"The chariots of Elohim are twenty thousands, thousands repeated: the Lord (Adonai) among them, Sinai in the holy."
Then follows, in the 18th verse, the prophecy of Christ's ascension, as Paul interprets it; after which in verse 22, "the Lord saith, I will bring again from the depths of the sea." The English Version interjects "is among them as in Sinai in the holy place." But Sinai bakkodesh, is equivalent to in Sinai the holy. This conclusion is strengthened by verse 22 for how can "the Lord bring AGAIN from the depths of the sea," unless he gather his people in the vicinity of the Red Sea?
But Habakkuk has made certain what, without his testimony might be thought open to dispute.
..."ELOAH (singular, not Elohim) came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth is full of his praise."
If this testimony had been faithfully translated, there would have been no obscurity in it. The prophet did not write, "Eloah came from Teman." The word rendered came is not bah, as in Deut. xxxiii. 2, where it is correctly translated, but yahvo, the future of the same verb, and, therefore, to be rendered shall come in.
...Eloah is the word used for the setter up of the kingdom, in Dan. ii. 44. It signifies the Adorable One, or the Strong One. It is the Deity made flesh, and justified by spirit, and equivalent to "the Holy One" -- Messiah.
...The coming of Yahweh to Sinai in the days of Moses was representative, as to power, place, and purpose, of his coming in the latter day. Since Habakkuk wrote the words, "Eloah shall come in from the South and the Holy One from mount Paran," the prediction has not been fulfilled in any sense. If it had, "His glory would now cover the heavens, and the earth be filled with his praise," which is very far from being the fact.
This, then, I believe is the place or country to which the personal Son of Man, "the Man Christ Jesus," will come first at his approaching advent.
With 10 000 angels
The Lord Jesus, then, comes first to Sinai; for before he can enter the holy land "from Sinai," "from Seir," and "from Mount Paran," he must come to the places named.
He comes to Sinai with ten thousands, who are style by Paul in 2 Thess. i. 7, aggeloi dunameos autou, angels of his power; that is, all power is given to him -- all authority and ability to do whatever is appointed to be done, in heaven and upon earth (Matt. xxviii. 18). He is therefore omnipotent;
"for to this end he both died, and rose, and revived, that he might be Lord both of dead and living ones" (Rom. xiv. 9).
Hence, everything that is done in "the time of the end," is done by the power, or "energy, whereby he is able to subdue all things to himself" (Phil. iii. 21).
But, it is not to be supposed, that so august and powerful a prince would come to Sinai alone, or unattended, by ministering officials. All the Elohim of olden time elohai kedem, have been commanded to worship, or do service to him as their Lord; for they are all public officials sent forth to do service on account of those hereafter to inherit salvation (Psa. xcvii. 9; Heb. i. 6,14).
They are then his messengers, excelling in strength who do his commandments, hearkening to the voice of his word; his ministers that do his pleasure (Psa. ciii. 20,21). Hence, they are angels, or messengers, who execute his decrees, and therefore angels of his power.
He comes to Sinai with ten thousand of these. But what brings him there with these angels of his power? This is answered in the words, "Thou, Eloah, wentest forth for the salvation of thy people, for salvation with thine Anointed" (Hab. iii. 13).
Thy people; that is, first, "those who have made a covenant with him by sacrifice" -- the saints; secondly, for the salvation of that people who shall be made willing in the day of his power -- the twelve tribes of Israel (Psa. l. 5; cx. 3).
The saints are those of the circumcision justified by belief of the things promised, or covenanted, to the fathers, said covenant being confirmed and brought into force by the death of the Seed; and those of the circumcision and uncircumcision who, since the crucifixion, are justified by belief of "the things of the Kingdom of the Deity, and of the name of Jesus Christ;" and have been immersed into him, and thereby become Abraham's Seed, and heirs according to the promise (Rom. iii. 30; Acts viii. 12; Gal. iii. 29).
These are the saints developed upon the principle of belief of the "exceedingly great and precious promises" of Deity, both during and since the times of the law. Multitudes of these are "sleeping in the dust of the earth;" and a few living ones are to be found in the British empire, and in these States of America. The dead saints, who are now lying in the dust of divers and remote countries, are to be raised into renewed existence; and, with the few that are alive, and have not tasted death, are to be "gathered together unto our Lord Jesus Christ" (2 Thess. ii. 1).
"Gather my saints unto me" is the command; and doubtless, the first to be fulfilled after his descent to Sinai. This command of the Judge can only be delivered to the, angels of his power. This is their work in all the earth; for it is written,
"He shall send his angels with a trumpet of great sound, and they shall gather together his chosen ones from the four winds, from one end of the heavens to the other" (Matt. xxiv. 31).
They will gather them to Sinai; for the prophet, who saw Adonai Yahweh go forth with whirlwinds of the south, says, "YAHWEH my Elohim, all the saints, shall come in with thee" (ix. 14; xiv. 5).
But, how can they enter the land of Palestine with Adonai Yahweh, He who shall be lord, who comes from Sinai, and the south, unless they were first gathered there unto him by the angels of his power? The angels had to do with his own resurrection, when he was delivered from death by the glory of the Father; we conclude therefore, that, while the saints are raised by the same power, the application of that power in all individual cases, will be made by the angels of his power under his supremacy.
The "trumpet of great sound" is not necessarily a sound making a stunning impression upon ears of flesh. It is the power of the seventh trumpet, which has been sounding for seventy years without arresting public attention. It is the power of this period for the resurrection of the saints, which will be loud enough for them to hear; for they respond to it and come forth (John v. 28,29). An angel's whisper can wake the dead, when breathed by the command of Him, who is the resurrection and the life. This would be a "great sound," though inaudible to ears of flesh.
The march of the rainbowed angel
But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula?
No, the wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the SWIFT CLOUD upon which the Spirit rides. In their camp, they are but waiting for "judgment to be given to them," that they may go forth and "take possession of the kingdom under the whole heaven." "He stood and measured the earth."
The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel's King, preparation for action upon the outer world was not complete. Israel after the flesh has to be "made willing" to move in obedience to the commands of Jesus, as the Leader and Commander of the people" (Psa. cx. 3; Isa. lv. 4).
This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit's Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors.
But all things being prepared, the quietude of the camp of Sinai is changed for "the noise of great waters." The scene becomes tempestuous.
When they stood inactive, they let down their wings. But judgment having been given to them, they extend their wings; and the noise thereof is the noise of a host marching against the foe.
Habakkuk saw this angelic multitudinous unity in full career. They would, of course, attack the peoples first who were nearest to their encampment.
These are "the tents of Cushan" and "the curtains of Midian," which are afflicted and made to tremble. This Cushan is east of the Tigris and north of the Persian gulf; the Midianites are the Arabs of the desert, who are to "bow down before him" (Psa. lxxii. 9).
The March of the rainbowed angel
The march according to Bro Thomas' exposition - Eureka 10.6.
Having advanced from Sinai, humbling the Arabs of Cush and Midian and the slaughter at Bozra, to the plains of Moab, to the north tip of the Dead Sea, on to Jericho - then nearby Achor the valley - here Judah will look with hope to the restitution of the kingdom. From thence advancing west to Jerusalem the throne of Yahweh and his anointed Yahshua will be established in glory, never to be overturned.
3 And cried with a loud voice, <like as a lion roars>: and when he had cried, <the> 7 thunders uttered their voices.
The Seven Thunders
Apocalyptic thunder is significant of war. Seven thunders are either so many distinct wars; or, they are war of complete and intense severity; or the wars are styled seven thunders, because they are the thunderings of the Seven Spirits of the Deity sent forth from before the throne into all the earth (Apoc. iv. 5; v. 6). This, I believe is the correct definition.
If the spirits of the Deity had been eight instead of seven, it would have changed the arrangement of the whole prophecy. There would then have been eight apocalyptic epistles to eight ecclesias, eight seals, eight trumpets, eight vials, and eight thunders. But seven is the Divine Number of the Spirit; and, therefore, all these are numbered sevenfold; and the Spirit is symbolized by "seven horns and seven eyes," as significative of omnipotence and omniscience.
The Rainbowed Angel is the Seven Spirits incorporate in Jesus and his Brethren going forth in their wars into all the earth. Hence the connection between the lion-roar of his voice and the voices of the seven thunders --
"And he cried with a loud voice as when a lion roareth; and when he cried, the Seven Thunders uttered their voices."
If the angel had not crashed forth his voice, there would have been no thunderings reverberating their echoes through the aerial of the Sin-Powers of the world. The thunders are, therefore, the echoes of the voice of the All-powerful and Omniscient Seven.
They are the wars of the Saints in the execution of "the judgment written," and "given to them;" and waged against Babylon and the apocalyptic beasts in what remains of the sixth vial after the return of Christ, and in all the seventh, until the wrath of Deity is filled up, and the smoke from his glory and power no longer prevents an entrance into the nave (Apoc. xv. 8).
THE SEVEN THUNDERS AND THEIR VOICES
These are the lightnings, and thunderings, and voices proceeding from the newly established throne in the heaven (Apoc. iv. 5). They are the lion-roaring voice of the rainbowed angel, who strides the earth and sea with feet as pillars of fire, or as fine brass glowing in a furnace (Apoc. i. 15; Isa. xxx. 30; xxxi. 4; Joel iii. 16).
They result in the mightiest earthquake that ever shook the constitution of the political world. The shepherd-like separation of the nations divides the great city Babylon into three parts (Apoc. xvi. 19), and the kingdoms of nations fall. "The goats are punished," being conquered by the Lamb and his associates in arms (Zech. x. 3; ix. 13; Apoc. xvii. 14; xix. 19-21), who "follow him whithersoever he goes."
Eureka Tabular Analysis
...before he advances against the daemonial and idol worshippers of "Christendom" so called, "he cries with a loud voice as when a lion roars." Being "the lion of the tribe of Judah," his proclamations are the roarings of that lion; and the carrying of them into effect, is the noise of the roaring (Ezek. xix. 1-9).
Before the noise of his roaring lays waste their cities, and desolates their land and the fulness thereof, he is still awaiting the result of his manifesto to the nations of the west. Enthroned in Jerusalem his dwelling-place, he is fearless of attack.
"I will be still," says the Spirit: "yet in my dwelling-place I will be without fear -- as dry heat impending lightning, as a cloud of dew in the heat of harvest" (Isa. xviii. 4).
Such will be the condition of the political aerial, styled in Apoc. xvi. 17, "the air," at the crisis when "the lightnings, and voices, and thunderings, and earthquakes, and great hail" (xi. 19; iv. 5) shall be about to rend the heavens, shake the earth, and beat down the corrupters of the world.
During this ominous sultriness, and portentous calm, the strong lion of Judah "sends of those who have escaped" "the whirlwinds of the south," of the saved remnant of Judah,
"to the nations Tarshish, Pul, and Lud, sounders of the truth, to Tubal, and Javan, and the isles afar off, that have not heard his fame, nor seen his glory; and they shall declare the glory" of which he is the king, "among the nations" (Isa. lxvi. 19).
But, they will not only declare his glory throughout the west; they will also make known the aion-evangile, the good concerning the millennial cycle, soon to commence in all its blessedness; and with a loud voice throughout the aerial, styled "mid-heaven," invite mankind to
"fear the Deity, and give glory to him, because the hour of his judgment,"
which is to destroy the catholic and protestant constitution of things, "has come" (Apoc. xiv. 6,7).
But this proclamation will not be complied with by the governments of the catholic world at least. They will "prepare war, and wake up their mighty men." The ten horn-royalties of the European Commonwealth will make war with the Lamb, and contend with him in battle (Apoc. xvii. 14; xix. 15). Foreseeing this issue the Rainbowed Angel will roar out of Zion, and utter his voice from Jerusalem; and go forth as a MIGHTY MAN, and stir up jealousy as a man of war. He will cry, yea, roar; he shall prevail against his enemies.
"I have," saith he, "holden my peace maiolahm, from the (conclusion of the Mosaic) cycle; I have been still, and refrained myself: now I will cry like a travailing woman; I will destroy and devour at once. I will make waste mountains and hills, and dry up all their herbs, and I will make rivers dry deserts, and I will dry up the pools" (Isa. xlii. 13-15).
This testimony shows the import of the action expressed in the phrase "as a lion roareth." In the fearful conflict that ensues
"he causes the nations to tremble, and the mountains of antiquity to be scattered, and the hills of the cycle to be bowed down: the goings of the cycle are his. He threshes the nations in his anger" (Hab. iii. 6,12).
That great day is the great and terrible day of Yahweh. It is the day of the seven thunders when they utter their voices, in the midst of whose echoes, Babylon falls; and those who worship the beast and his image, and have the mark on their forehead, or on their hand, are tormented with fire and sulphur "in the presence of the holy angels, and in the presence of the Lamb;" that is, in the presence of the Rainbowed Angel.
4 And when the 7 thunders uttered their voices, I was about to write: and I heard a voice <out of the> heaven saying, to me, Seal, <the> things which the 7 thunders uttered, and write them not.
When the time of the thunderings from the rainbowed throne arrives, the things they uttered will be unsealed. The unsealing of them will be the practical development of them in the execution of the judgments by the saints in the time of the end. This also will be the unclosing and unsealing of the words and the book which Daniel was commanded to shut up and seal till the time of the end (xii. 4,9); and this unclosing and unsealing in that time is symbolized by the little open scroll in the angel's hand.
As the apocalypse is a revelation for the sealed servants of the Deity alone, it was deemed inexpedient to write in detail the things in which they would be practically engaged. The apocalypse is not for their enemies; hence the universal failure of all their attempts to expound it. To these, the prophesyings of the thunders were to be impenetrable.
They were not to be permitted even to read them; therefore, the Spirit said, "Write them not." Thus, they can only be read in the history of "the terrible doings of the Elohim toward the children of men," in bringing them to submit themselves to the glorious majesty of the kingdom (Psa. lxvi. 3-7). The utterances of the thunders will be written upon the historic page by the valiant and mighty deeds of all the saints. This is the only record of them the world will be permitted to inspect.
5 And the angel <whom> I saw stand<ing> upon the sea and upon the earth, lifted up his hand to <the> heaven,
But the vindication, or avengement, of the Holy Land (Dan. viii. 14 -- we-nitzdaik kodesh) and the conquest and regeneration of Egypt and Assyria, do not consummate the work of the Rainbowed Angel; they only serve to
"place his right foot upon the sea;"
and to prepare him for setting
"his left upon the earth."
He has conquered the lion, the bear, and leopard: he has taken away their dominion, and placed them under his own: but there still remains that
"dreadful, and terrible, and exceedingly strong fourth beast,"
which came up out of the same sea as the others.
This is not simply to lose his dominion, and yet continue as a body politic to exist like the others "for a season and a time."
The contrary of this, would be the continuance of the European commonwealth as now constituted in church and state, but without human government, for a thousand years. This however, can never be.
The decree of heaven has long been on record for its utter and total destruction. The decree is this:
"Because of the voice of the great words which the horn spake; I beheld till the beast was slain and his body destroyed, and given to the burning flame" (Dan. vii. 11).
This is the grand catastrophe of the apocalypse -- the slaying of the Latin Catholic Beast, and the destroying of its body politic by the Rainbowed Angel -- by the Spirit manifested in the saints. His "pillars of fire" march through the countries of Europe with the destruction of a "burning flame;" the result of which is "judging among the nations, filling their countries with dead bodies, and the bruising of the Head over an extensive region" (Psa. cx. 6).
This exposition, then, of "the mystery of the Deity as he hath declared the glad tidings to his servants the prophets," defines the position of the Rainbowed Angel; and brings him up before us as a colossus prepared to bestride the world.
By his right foot being placed upon the sea, it plants his left foot, of course, upon daemonial and idol worshipping Spain, brings before him all the countries of the Latin and Greek churches, as Spain, France, Belgium, Holland, Britain and Ireland, Norway, Sweden, Denmark, Russia, Prussia, Germany, Austria, Switzerland, Italy, the Pope's temporality, Turkey, and Greece.
In this enumeration there are protestant countries; but they all belong to the Fourth Beast dominion, being
"the Harlots and Abominations of the earth"
which all acknowledge the Church of Rome as their common "mother" -- "the Mother of all the Churches."
Such is the commonwealth or body politic to be destroyed root and branch, by the saints when judgment is given to them, and they proceed to
"prophesy before many peoples, and nations, and tongues, and kings" (x. 11).
6 And sware by him <who lives> for <the aions of the aions>, who created <the> heaven, and the things <in it>, and the earth and the things <in it>, and the sea, and the things <in it>, that <the time shall not be> longer:
...John was favoured with a vision of the same man seen by Daniel, only instead of seeing him clothed with linen at the time, he saw him "clothed with a cloud." He had to communicate with John upon the same subject he had been treating of with Daniel upon the "How long to the end of the wonders?"
The oath is the protestation of the saints-spirit swearing by Spirit -- by the all-creating Spirit -- concerning the termination of the times attested in the oath of the Spirit in the hearing of Daniel xii. 7. This prophet saw in vision a man clothed in linen, standing upon the waters; and John saw a man clothed with a multitudinous cloud, standing upon the sea. They both have their feet upon the waters; which imports that the peoples shall be subject to them whom they represent. Daniel heard the question put to the linen-invested man,
"How long to the end of these wonders?"
This elicited an oath from him with uplifted hands to heaven, in which he declared by THE LIVING ONE OF THE FUTURE AGE, b'khai ha-olahm (ho zon eis tous aionas ton aionon), that it should be "for a time, times, and a half:" that is, that the ending of the wonders should be synchronical with the end of that cycle of time. In this oath he declared the duration of the wonders, but not the beginning of the period. The duration expressed in figures is 1260 years.
Daniel did not hear when they began; but he was informed of a certain event that would characterize their terminal epoch -- the concentration of the power of the holy people. So long as the twelve tribes of Israel remain scattered among the nations, their power is scattered. It will occupy forty years after the Rainbowed Multitude commence their labors before they will have established the twelve tribes in the Holy Land, an independent, glorious, and powerful kingdom, under David II, their King and Prince for the future age (Ezek. xxxvii. 21-28).
When this is accomplished, the multitudinous angel of the covenant will have "accomplished, to scatter the power of the holy people;" which is the same as to cease to scatter it, or equivalent to restitution in the era of Israel's regeneration (Matt. xix. 28). The development of this work will be terminal with 1260, which ought to be a jubilee year, in which every Israelite of that generation shall return to his possessions (Lev. xxv. 10).
Be this as it may, this 1260 will not end so long as "the whole house of Israel" is helplessly trodden under foot of the Gentile governments. It must be restored "as in the days of old" (Amos ix. 11-15; Acts xv. 16); and then the wonders revealed to Daniel will have been fully developed.
... this time will be no longer; but will be superseded by another "manner of time," commonly styled, "The Millennium;" by Daniel hah-olahm; and by John, as in verse 6, hoi aiones ton aionon, the cycles of the cycles, which constitute YAHWEH'S TIMES, or the future age (Isa. xxxiii. 5,6).......This seventh trumpet is "the last trumpet;" and will not cease to sound until
"the mystery of the Deity is finished as he hath declared the glad tidings to his servants the prophets;"
that is, until the end of the seventh vial, in the consummation of which John heard the announcement from the throne "IT IS DONE!" (xvi. 17). What is done, or finished? The only answer possible is,
...Its finishing then, is unquestionably in the future; which will be an epoch of the world's history --
"a time of trouble, such as never was since there was a nation to that same time"
(Dan. xii. 1):
"Blessed is he that watcheth, and keeps his garments;" and is able to discern the time
(Apoc. xvi. 15).
7 But in the days of the voice of the 7th angel, when he shall sound, the mystery of <the Deity shall also be finished>, as he hath <announced the glad tidings> to his servants the prophets.
Here is a continuance of time specified, namely, "in the days of the voice of the angel;" that is, the sounding of the last trumpet would be no exception to those which had gone before; but, that as they had occupied years in sounding, so the seventh would sound through a succession of years, even until the kingdom of God should be established as revealed in the writings of the prophets (Dan. 2:44). This is the declared mystery, to the manifestation of which all things are tending.
The things which will have been accomplished when the seventh trumpet shall have ceased to sound are stated summariiy in the following words;
"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Anointed (CHRISTOS;) and he shall reign for ever and ever."
This is the consummation, which is introduced by these foregoing events, to wit;
"The nations were angry, and thy wrath is come, and the time of the dead, that they should be separated, and that Thou shouldest give the reward to Thy servants the prophets, and to the saints, and them that fear thy name, small and great: and shouldest destroy them that destroy the earth."
In connection with these wonderful events, "the temple of God was opened in the heaven, and there was seen in His temple the Ark of His testament;" and this exhibition is to be accompanied by "lightnings, and voices, and thunderings, and an earthquake, and, great hail" (Rev. 11:15,19); the result of which will be the translation of the kingdom under the whole heaven to the prophets, and saints, and to them who fear the name of the Lord.
Elpis Israel 3.3.
The original gives us to understand that the subject-matter of the mystery was good -- or glad tidings of great joy. Good, of course, to the servants of the Deity, the Father's sealed ones; not to those who are obnoxious to the "pillars of fire," which march in indignation through the countries of "the earth and sea."
This mystery of the Deity to be finished is styled by Paul
"the mystery of Christ," "the mystery of the gospel," "the mystery of the Deity's will," "the mystery of Godliness," "the mystery of the Deity, even of the Father and the Christ."
These are not many mysteries, but one and the same mystery, which he says, was "hid from the aiones," or Mosaic and prophetic cycles of time; "and from the genea," or thrice fourteen, that is from the forty-two generations between Abraham and Christ; and in another place he says that it was "hid from the aions in the Deity;" or "kept secret chronois aioniois in the times of the aions."
... Paul says, the only wise Deity establish you "by my evangile," good-announcement, or gospel,
"and proclamation of Jesus Christ; by the revelation of the mystery which was kept secret in aionian times, but now is made manifest through the prophetic writings by command of the aionian Deity (the Deity of the times of the law) made known for obedience of faith to all the nations."
They set forth in their teaching the gospel preached to Abraham; and afterwards preached by Moses to the enslaved Israelites in Egypt; and next proepeggeilato, previously announced through His prophets in the holy writings; and then by John the Baptist, Jesus and his disciples, before the crucifixion; after this, they proved that Jesus was the promised and expected Christ, or Son of David and Son of the Deity, raised from among the dead to be King of Israel; and they showed how remission of sins and eternal life might be obtained through his name.
"The sufferings of the Christ and the glory that should follow,"
are the more general and twofold division of the mystery; or in other words, "the things concerning the Kingdom of the Deity, and the Name of Jesus Christ;" which every one taught by them who desired to share in the great salvation, practically elaborated by the Spirit-Angel of the Bow, believed, and obtained a right to by being aqueously immersed into Christ.
From this exposition, then, the reader will perceive, that, the mystery previously announced through the prophets, and preached by the apostles, is not yet finished.
Multitudes have received the remission of sins and a right to eternal life, on the basis of the sufferings of the Christ, belief of the truth, and immersion into his name; but the realization of their right in the kingdom of which they are "heirs;" and the blessedness of all nations in Abraham and his Seed, are parts of the mystery previously announced to the prophets, "the Hope of the Gospel" and "the Hope of Israel," which yet remain to be developed by the almighty power of the Spirit-Angel of the Bow, in "the days of the seventh angel," when he shall synchronically consummate "the wonders" and "the times" (Rom. i. 2; xvi. 25,26; 1 Cor. ii. 7,8; Eph. i. 9,10; iii. 3-9; vi. 19,20; Col. i. 26; iv. 3; Matt. i. 17).
A glorious consummation is this!
When these aerial reverberations shall have died away, and calm shall be restored to the trembling heavens, and the quaking earth, "the labours of the saints" will be finished, and they will enter into the rest, or sabbatism, that remains for the people of the Deity. There will then be found nothing answering to the image of Nebuchadnezzar; nor to the Fourth Beast of Daniel. They will have become
"like the chaff of the summer threshing floors, carried away by the tempest; so that no place is found for them."
The judgments of the seventh vial are exhausted; "for the Lamb has conquered;" and executed all the bitternesses of the little scroll. There is now no longer any Papacy to stultify humanity; all names and denominations are abolished, and all the political hills and mountains, or Gentile, imperial, regal, and republican states, that upheld them, are overthrown.
The Angel Rests from his Labours
"Blessed at this time are the dead who die in the Lord. Yea, saith the Spirit, that they may rest from their labors: and their works HE goes with them" (Apoc. xiv. 13).
This is the time for the righteous dead, who have been caused to spring out of the earth, and afterwards been quickened by Christ who is their life, to be blessed in the Millennial Sabbatism. The millennial rest cannot be enjoyed by the called, and chosen, and faithful saints so long as the fourth beast ecclesiasticism is undestroyed.
The Lion-Mouth of this system of ignorance and imposition, "speaks great things and blasphemies," by which the Deity is blasphemed in
"blaspheming his name, and his tabernacle, and them that dwell in the heaven" (Apoc. xiii. 5,6).
The saints, though resurrected and immortalized, can have no rest while this, their old enemy, who, in the days of their flesh, made war upon them and overcame them (ver. 7; xi. 7; Dan. vii. 21), remains unconquered and undestroyed.
8 And the voice which I heard <out of the> heaven <was again speaking with> me, and <saying>, Go, take the little < scroll which has been opened> in the hand of the angel <who stands> upon the sea, and upon the earth.
Here was an action to be performed. When commanded, John had not the book, or scroll; nor was he where the angel stood: but when he obeyed, he stands with the angel, the scroll disappears in John's substance, and he confronts the peoples, nations, tongues, and kings. This dramatic consummation demonstrates that the Angel and the class of agents John represents are identical.
The Angel, therefore, symbolizes John and his associates as the scroll incorporate; that is, after they eat the scroll they occupy the position of the angel upon the sea and upon the earth; and in their prophesying again, their voice crashes with the roaring of the seven thunders. They become, like James and John, "the sons of thunder" (Mark iii. 17); and shake the heavens with their voice.
9 And I went to the angel, < saying to> him, Give <to> me the little <scroll>. And he <saith> to me, take and eat it up; and it shall <imbitter thy belly>, but <in thy mouth it shall be> sweet as honey.
The prophecy of this tenth chapter is descriptive of a piece to be performed upon the arena of the fourth-beast dominion. The dramatis personae are the Voice in the heaven, the Angel, and John
. "I am the Voice," said John the Baptist, "of one crying in the wilderness."
It is correct, therefore, to say that "the Voice in the heaven" is a person. The Voice personates the Father and the Son, who "are one;" and the Angel personates a multitude, who are "made perfect in one, as the Father is in Jesus, and Christ in him" (John xvii. 23); and shall we say that John only personates his individual self in the midst of this multitudinous unity?
I believe not; but that, in this dramatic scene, he is the representative of a class of agents; and that the part which he performs in it is symbolical of their agency in connexion with the angel in carrying into effect the judgments written in the little opened scroll. It was said to John, as recorded in verse 11,
"Thou must prophesy again before many peoples, and nations, and tongues, and kings."
He did not do this in any sense between his release from Patmos and his decease. His prophesying, therefore, as herein specified, must be in the future: and can only be then subsequently to his resurrection from among the dead. As a resurrected, approved, and immortal man, he will again stand before kings and nations, and "prophesy." But not he alone. He will only be one among "thy servants the prophets, and the saints, and them that fear thy name, both small and great" (xi. 18).
... Hence, John in the scene before us, is their representative; and what he does by command of the Voice in the heaven, they will all likewise have to do.
10 And I took the little <scroll > out of the <hand of the angel>, and <I> Iate it up; and it was in my mouth as honey <sweet: > and <when> I had eaten it, my belly was <imbittered.>
They "go" when "gathered" by the angels of his power to the Lord Jesus Christ in the Peninsula of Sinai: and they "take" the scroll when transformed into the likeness of the body of his glory by the energy whereby he is able to subdue all things to himself (Phil. iii. 21).
Having taken the scroll they are commanded to "eat it up." "Thy words were found," says Jeremiah,
"and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for thy name is called upon me, O Yahweh Elohim of hosts" (xv. 16).
...John ate the scroll. The effects produced upon him by the eating proved it to be the scroll of "judgment given to the saints," when they are prepared "to execute the judgments written."
It is sweet to their taste, because of its truth and righteousness; and the great reward its consummation will secure them: and their body corporate becomes bitter when they set forth to destroy Babylon, and the powers which sustain her.
Their blood had been shed copiously by the civil and ecclesiastical authorities of "Antichristendom;" and now the time arrives to repay them "double." They become a flaming and consuming fire; and pour out from their bitterness of soul,
"the fierceness and wrath of Almighty God."
In Babylon, at "the Hour of Judgment," "is found the blood of prophets, and of saints, and of all that were slain upon the earth;" and, as it is written,
"precious in the eyes of Yahweh is the death of his saints;"
therefore they are exhorted in their bitterness of soul, to
"reward her even as she rewarded them, and to double unto her double according to her works; in the cup which she hath filled to fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and" sorrow are they to "give her: for she saith in her heart, I sit queen and am no widow, and shall see no sorrow.
11 And he said unto me, Thou must < again > prophesy <against> many peoples, and nations, and tongues, and kings.
In the Acts of the Apostles we have several instances of their prophesying and of its effects. They all stood before the Sanhedrim and prophesied; and their prophesying resulted in an antagonism between them and the rulers;
... The proclamation of this purpose -- of ruling mankind in righteousness by the crucified King of the Jews, whom he had raised from among the dead -- was exceedingly offensive to the Roman emperor and his adherents. An imperial edict was, therefore, published, forbidding any one to say, that there is another king than Caesar; a proclamation that troubled both the people and their rulers (Acts xvii. 6-8,31).
The apostles and their colaborers, however, were not daunted by decrees and threatenings; they continued their prophesying both before and against the world, to the loss of liberty and life, which in the nature of things was almost inseparable from their "prophesy."
But, the time will come to them when the nature of things will be changed. They will "prophesy again" when power will preponderate on their side. Their function then will be, like Ezekiel's, "to prophesy and smite" (xxi. 14); to "turn waters into blood, and to smite the earth with all plagues, as often as they will" (Apoc. xi. 6).
This is the sort of prophecy resulting from eating up the little scroll. They proclaim the purpose of Deity, and that the time to carry it into effect hath arrived. In this they prophesy what is about to be; and they require all "peoples, nations, languages, and kings" to submit to the New Monarch of the earth. If these believe and obey the prophecy, it will be well with them; but if they resist it, the prophets will proceed to establish their prophecy with fire and sword. Their body will be like Samuel's of old, who, in bitterness of soul, "hewed Agag in pieces."