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Apocalyptic Landmarks

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Apocalyptic Landmarks     Apocalyptic Landmarks - Revelation 7 & 12 By Richard Chester [From the November, 1866 issue of "The Rainbow" magazine.] The pursuit vendible by Richard Chester is the second part of a two-part vendible that was published in 1866. The first part substantially laid out the fact that, although the denomination is not mentioned explicitly without Revelation 2 and 3, it is subsequently seen in variegated places in the Apocalypse. Each of these times is in relation to the throne of God, considering the denomination [that is, the tabbed out from amongst the redeemed; or "those who "stand surpassing the Son of man", at that time, are in a heavenly position]. This becomes a prophetic "landmark" to help in interpreting the Apocalypse. Part One focused on Revelation 4 and 5; this part leads on to remoter considerations of chapters 7 and 12.   If we are correct in regarding the throne of God, seen by theUpholderin Revelation 4, as a throne not of grace but of judgment, and the position of the Church, symbolised by the elders and living creatures of the same chapter, as stuff not on earth but in heaven, we have, it will be admitted, two most important landmarks to guide us in the interpretation of the Apocalypse. If so, however, we must expect to find that judgment, not grace, is the prevailing foible of the subsequent chapters of the book. We will moreover see that theDenominationis never subsequently spoken of by name, or represented in symbol, as occupying a position upon earth. Now that judgment, not grace, is the prevailing foible of the typesetting of Revelation, from the prelude of the sixth to the end of the 19th chapters, is, I submit, an unquestionable fact - inasmuch as the opening of the seals, the sounding of the trumpets, the pouring out of the vials, whatever interpretation be put upon the details of each vision, must upon all sides be admitted to walkout successive acts of judgment, worsening in intensity as they proceed. Thus we find the sequel of the prophecy to be so far in word-for-word vibrations with the weft that we have prescribed to the throne to which we are introduced at its commencement. We find this landmark to be so far a correct and unerring guide. We find moreover that, while the word "Church" [called out] or "Churches" [called out ones] occurs with far increasingly frequency than in any other portion whatsoever of God's word in the second and third chapters of Revelation, among "the things that are" - the things pertaining to the present nonliability - it never once occurs then from the prelude of the fourth installment to the end of the Apocalyptic visions. We read not infrequently of "the inhabitants of the earth" - of "them that dwell upon the earth" - as the subjects of judgments poured out, but never of "the Church" or "the Churches" as its occupants. This omission is surely most significant. It strikingly confirms the pregnant words of Mr. Govett on Revelation 1:19 when, speaking of the weft of the Apocalypse from the tropical of installment 3, he says, "we have washed-up with the Church, the world is surpassing us!" But although certainly not spoken of by name, it may fairly be questioned whether theDenominationbe not presented to us in symbol, in that portion of the typesetting which commences with the sixth chapter. This question is well worth our serious consideration. The only passages in which with any stratum of likelihood or consistency it can be regarded as thus symbolised, I take to be installment 7:9-17 and installment 12. Of undertow it will be understood that we are not now referring to any portion previous to installment 6 or subsequent to installment 19:11. TheDenominationIn Revelation 7 As to the opinion entertained by some that the 144,000 sealed ones of installment 7:4-8 represent theDenominationor any portion of it - to those who observe and understand the stardom which Scripture thoughtfully draws and maintains throughout between "the Jew, the Gentile, and theDenominationof God," it surely carries with it its own refutation. The specification of the twelve tribes ought, one would suppose, to have hindered such a notion from overly having been entertained, save that nothing seems a hindrance in the way of allegorising. Is the white-robed, palm-bearing multitude of installment 7:9-17 - out of "all nations, and tribes, and people, and tongues" - to be regarded as representing the Church? If it be, then it is only flipside landmark spare to, and in the main confirmatory of, those of the fourth and fifth chapters; inasmuch as that multitude is seen in heaven, "before the throne," previous at all events to the sounding of the trumpets, and the pouring out of the vials. I do not, however, believe that this multitude symbolises the Church. The Church,* we have seen, has been once represented (in chapters 4 and 5) as in heaven previous, not only to the sounding of the trumpets, or the pouring out of the vials, but previous to the opening of the seals therefore surpassing the time of the unconfined tribulation. [* Certainly that part of it, that shall "pervail to escape all these things that shall come to pass, and to stand surpassing the Son of man" (Luke 21: 36)]  The white-robed multitude are described as having "come out of" and therefore having passed through, that tribulation. They consequently cannot, it would seem, be regarded as belonging to or comprising those to whom is held out the promise of "escaping all those things that shall come to pass" (Luke 21:36) or of stuff "kept from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth" (Revelation 3:10). Again, this is a multitude so unconfined that "no man could number it," a unravelment which scarcely accords with that of theDenominationof this nonliability as a "little flock " -as the "few" who find the strait gate and the narrow way. Further, their position is that of "standing surpassing the throne," (7: 9), while that of theDenominationas symbolised by the elders and living creatures is enthroned (4: 4-6). [See the related vendible by Joseph Seiss in Volume 3 of "The Coming Day."] The distinctiveness of this multitude from the elders is moreover very unmistakably marked by its stuff one of the elders who puts the question concerning them, "Who are these which are arrayed in white robes, and where did they come from?" And who answers his own question, saying, "These are they which came out of unconfined tribulation" (Greek: the tribulation, the unconfined one), thus speaking of them as a party from whom he and his fellow elders are unshared (7: 13-14). I believe, therefore, that this unconfined multitude is to be regarded as representing the "harvest" (see Rev. 14:15-16) of which the previously gatheredDenominationis the "first fruits." I regard them as a people not "made ready" during the present day of grace, and therefore not constituting "the bride" not taken when the bridegroom comes for HisDenomination- but a people subsequently made ready for an inferior, though very glorious and exalted, position. One of the agencies whereby they are prepared for this position is the unconfined tribulation, through which they shall have to pass. Having passed through this tribulation, and having "washed their robes and made them white in the thoroughbred of the Lamb," they will be gathered into safety, previous to the heavier judgments of the trumpets and the vials - probably between the opening of the fifth and sixth seals, the latter of which manifestly denotes the special period of "the wrath of the Lamb." The Man-Child Of Revelation 12 The woman of installment 12:1 is flipside symbol that strikes the eye of the student of the Apocalypse as probably designed to represent the Church. If she is, her place also, be it observed, is "in heaven." There is so far no discrepancy but strict vibrations between this vision and that of chapters 4 and 5. Here again, however, I must record my weighing - and express my reasons for it - that this symbol does not by any ways represent theDenominationof this dispensation. If so, who is the man-child? If it be answered, Christ, then I venture to deny that theDenominationof this nonliability can be said to have brought along Christ, or that Christ can be said, subsequent to His having been brought along by the Church, to have been "caught up to God and to His throne." TheDenominationof this nonliability collectively is spoken of as standing to our happy Lord in the relationship of the bride to the bridegroom; her members individually are spoken of as related to Him as brethren to their elder, first-born brother. Nowhere is Christ spoken of as the "child" of the Church. Such would be a glaring anachronism, inasmuch as theDenominationdid not uncork herself to exist until without Jesus had ascended up on high.* [* Was there not a "church in the wilderness?" (Acts 7: 38)]Thenthat the man-child of Revelation 12 does not represent the Lord Jesus Christ, and that its stuff unprotected up to God and to His throne does not symbolise His ascension into heaven, must I think be evident from the pursuit considerations. 1. The lineage and catching-up of the man-child are spoken of in theTypesettingof Revelation as both subjects of then unfulfilled prophecy. They were shown to John in a vision among the things that "should shortly come to pass" (1:1). But the lineage and ascension of the Lord Jesus Christ had taken place long surpassing the typesetting of Revelation was written; and were matters not of prophecy but of history when its visions were beheld. 2. Satan and his angels are set along in the vision of Revelation 12 as tint lanugo to the earth in connection with, and in magnitude of, the catching-up of the man-child. But Satan was not thus tint lanugo in connection with, or in magnitude of, our Lord's ascension. Paul speaks of him as still occupying a position in "the heavenly places" subsequent to this event (Ephesians 22; 6:12. See Greek and margin). 3. If the wrath and persecution of the woman by the serpent, spoken of in installment 12, commenced at, or shortly subsequent to, the ascension of our Lord, then it must have terminated hundreds of years ago inasmuch as the period of its duration, and of her consequent protection versus it, is limited to "1,260 days" (verse 6) and to "time, times, and half a time" (the same period differently expressed) (verse 14). This period, however computed, whether equal to literal day or year-day method, and commencing, as the passage requires in order to the integrity vision, at or not long subsequent to (being an firsthand magnitude of) the rapture of the man-child, must, if that rapture denote ascension of our Lord, have long since expired. 4.The Greek word translated "caught up" (verse 5) is one perfectly inapplicable to our Lord's ascension and is never unromantic to it elsewhere. The ascension is described as gradual, the Apostles beholding and looking up without Him as He went up (Acts 1: 9-11). The word here employed, on the contrary, denotes a sudden snatching away. It is the word used in Acts 8:39: "The spirit of the Lord unprotected yonder Philip, that the eunuch saw him no more." It is the term employed by Paul in 2 Corinthians 12 to describe his having been "caught up to the third heaven." If then the man-child of Revelation 12 is not the Lord Jesus, whom or what can we suppose him to symbolise? I believe, for the pursuit reasons, that he represents [overcomers of] theDenominationof this dispensation. 1.The man-child is "to rule all nations with a rod of iron" (verse 5). This, if predicted of Christ himself, is equally predicted of, and promised to His Church. "He that overcomes and keeps my works unto the end, to him will I requite power over the nations; and he shall rule them with a rod of iron" (Revelation 2:26-27). 2.TheDenomination[called out company] is, we know as a matter of certainty, to be "taken up to God and to His throne." This is expressly revealed in chapters 4 and 5 of Revelation. It was solemnly and graciously promised by the Lord himself. "In my father's house are many mansions, if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come then and receive you unto (Greek, take you unto) myself, that where I am, there you may be also" (John 14.2-3). It is distinctly and definitely guaranteed and described by Paul. "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the sufferer in Christ shall rise first. Then we which are working and remain shall be unprotected up together with them in the clouds to meet the Lord in the air; and so shall we overly be with the Lord" (1 Thessalonians 4:16-17). Here it is expressly worthy of note that the term that theUpholderemploys is precisely the same as that used with regard to the taking up of the man-child. It is in each passage most correctly translated "caught up" and is, as we have once seen, perfectly inapplicable to our Lord's ascension. 3.The taking up of the Church, as we know from Revelation 4, 5, 6, as moreover from several other passages of God's word, is to be the firsthand precursor of desolating woes and judgments to be inflicted upon earth. It thus exactly accords with what the spirit here portrays as the magnitude of the rapture of the man-child, viz., the tossing lanugo of Satan - the unconfined wrath - the fierce persecution - the rise of the Antichrist (chapter 13), with all its fearful consequences to the sons of men. It has been thought by some that the man-child represents a yoyo Jewish remnant rather than the Church. That such is not the case, however, seems evident from the prediction of Micah 5:3. Speaking of the people of Israel the prophet asserts, "He (that is, the Lord) will requite them up until she that travails has brought forth." Not therefore until the very lineage predicted in Revelation 12, and the rapture immediately consequent upon it shall have taken place, will there be upon the part of Jehovah any movement towards any recognition of the Jewish people, or any portion of them as such. Not until then will there be any remoter dealing with them other than that present wondrous act of grace whereby a "remnant" of them "according to election" are now stuff gathered into that soul in which, together with a similar "election of grace" from among the Gentiles, they constitute the Church. Again, the man-child is described as immediately without lineage "caught up to God and to His throne." He therefore escapes all the subsequent persecutions and sufferings consequent upon the tossing lanugo of Satan and the minutiae of the Antichrist. But the true-blue Jewish remnant of the last days are represented throughout Scripture as exposed to these trials, but preserved throughout them (See Zechariah 13: 8-9). The man-child of Revelation 12 cannot consequently symbolise a Jewish remnant unshared from the Church. He does, I submit, symbolise that body, the Church, which, when it shall have been completed - its last member incorporated with it, quickened into spiritual life, and "born again," and "Christ worked within him" (note particularly Galatians 4:19) - the then perfected "man-child" will have been "born" and will straightway be "caught up to God and to His throne." It may here be objected that the 12th installment of Revelation, coming so long without the 4th and 5th chapters, and with so many visions intervening, cannot represent the rapture of the Church, inasmuch as that event, if our view of these former chapters is correct, must be regarded as having taken place in chronological order long before. To this we reply that the student of the Apocalypse who studies it untied from any preconceived system of interpretation cannot goof to discover that it contains visions several of which are parallel and synchronous as to the events which they represent, although they were unavoidably presented to and recorded by the upholder in succession to each other. He will find, moreover, that God has given a sure "landmark" whereby to unearth this synchronism wherever it exists - namely, the ending of each vision in the parallel series with the one event of the very advent. Where a vision terminates with this event, the succeeding vision - whether preceding, synchronising with, or stuff subsequent to it as regards the events depicted in the respective commencements of each - must be parallel to it, must synchronise with it, in the leading occurrences that it portrays. Of undertow we are to except from this rule the manifestly millennial and post-millennial visions from the prelude of installment 20 to the end of the book. It will admit, however, of no other exception. Thus the vision of the seven trumpets ends in the tropical of the 11th installment with the very outstart (see verses 15-18), with which the installment ought sensibly to terminate, verse 19 stuff prefatory to the subsequent vision of installment 12. The vision of the 12th installment then goes when - how far we can only determine by comparison of its details with those of preceding portions Of the book. If the subject of its prelude is, as we have prescribed reason for believing, the rapture of the Church, we must siphon it when as far as the prelude of the "things that must take place without this" (4:1). The visions of the subsequent chapters - 13 to 19 - instead of stuff at variance with our so doing are in remarkable vibrations with this. But, surpassing concluding, we must observe that if the man-child of Revelation 12 symbolises the Church, the woman who brings him along cannot, it is evident, be a symbol of the same. In order then to requite somewhat of consistency and completeness to our interpretation we must endeavour to wordplay the question that at once suggests itself. Who or what does she symbolise? The Symbolism Of The Woman I sneeze that she represents the unshortened volume of God's people, saved through Christ, both in the present and in preceding dispensations - all, both Jews and Gentiles, who shall be partakers in variegated degrees of the glories of the kingdom - those, in a word, who shall constitute "the unstipulated assembly" spoken of in Hebrews 12:23. That assembly, we may here observe, ought not to be regarded, as it usually is, as identical with "theDenominationof the first-born ones" of the same passage. The upholder is enumerating in the passage the privileges of the recipients of the Gospel - a unshared privilege in each clause. Of these "to come unto" the "general assembly," the unconfined volume of the saved and glorified is one. "To come unto" the "church of the first-born ones" - the first-fruits of that of which the "general assembly" is the glorious harvest - the "first-born" of whom they are the "many brethren" - is another, and a higher privilege. That such should be the import of the symbol of the woman seems to be in word-for-word vibrations with her stuff "clothed with the sun and having the moon under her feet, and upon her throne a crown of twelve stars." This theoretically denotes her connection with and sovereignty over God's visible creation, and accords with the promise, "He that overcomes shall inherit all things" (Revelation 21:7; see Ephesians 1:10). It remoter connects her with the patriarchs and people of Israel as symbolised in Joseph's dream (Genesis 37:9-10). That the denomination of the present nonliability should, in the symbolism of Revelation 12, be represented as the child of such a mother agrees with the language of Paul concerning it, as consisting of grafts or scions grafted in amongst some of the branches on the original olive tree and "with them" made "partakers of its root and fatness " (Romans 11: 17). It harmonises moreover with his interjection that "they which be of faith" (the members of that church) are happy with true-blue Abraham" (Galatians 19); that "they which are of faith, the same are the children of Abraham" (verse 7); that if we "be Christ's, then we are Abraham's seed and heirs equal to the promise" (verse 29). and that "Jerusalem which is above" (typified by Sarah) "is free, which is the mother of us all" (Galatians 4:26). In firsthand connection with this last passage, the upholder quotes - it is worthy of notice - the words of the prophet (Isaiah 54:1). "Rejoice you waterless woman that bears not, unravel along and cry you that travail not, for the desolate woman has many increasingly children than she which has an husband" - a prediction of the time when in the completion and glorification of the Church, and the restoration and conversion of Israel, as moreover in the ingathering of the Gentile nations, the long-continuing fruitlessness of God's Abrahamic covenant with His warmed-over people will be removed and the promise to Abraham of a seed, myriad as the pebbles of the earth and the stars of heaven, will be voluminously fulfilled. The subsequent flight into and preservation in the wilderness (Revelation 12:6-14) of the woman in her then senior earthly representative, the unconfined soul of the nation of Israel, on the eve of stuff restored and converted, farther accords with this interpretation (See Ezekiel 20:34-44). So moreover does the persecution by Satan of "the remnant of her seed" (verse 17), the true-blue Jewish remnant who shall be in the land and in Jerusalem at the time (See Zechariah 12-14). * [* See moreover the spanking-new series of wares on these chapters of Zechariah by David Baron in volumes 1-7 of "The Coming Day."] Thus far have we endeavoured to show that the Apocalypse may be intelligibly, consistently. (and we believe truly), interpreted in vibrations with, and by the aid of, the landmarks to which we have sought to uncontrived the sustentation of our readers. ------- From "The Coming Day" - a publication of SEARCHLIGHT.   Searchlight P.O. 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