“And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire” (Revelation 10:1).

As introductory to a consideration of the most remarkable visions described in chapters ten and eleven and their fulfillment in history, we would remind the reader that they form no part of the events of the sixth trumpet vision. The sixth trumpet, as we have seen, has especially to do with events connected with the activities of the Turkish Ottoman power. The history of this power, although covering much the same period, is not described in these two chapters. The visions recorded in chapters ten and eleven are of such a character as that they are readily seen to be what may be termed parenthetical; and one of the most remarkable of these visions is retrospective. This is the vision of the prophesying of the “two witnesses,” which occupies the larger portion of chapter eleven. It carries the history back at least to the rise of Papacy, which we have interpreted as portrayed in the third trumpet symbol. The scenery of the vision we now consider is transferred from Eastern to Western Christendom. The parenthetic events described are recorded between chapter nine verse twenty-one, and chapter eleven verse fourteen. We quote, omitting the parenthesis: “And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood, which neither can see, nor hear, nor walk; neither repented they of their murders, nor of their sorceries, nor of their fornications, nor of their thefts. The second woe is past, and behold the third woe cometh quickly. And the seventh angel sounded,” etc.

The symbols employed to describe the person, the surroundings, as also the words of this mighty angel are of such a character as to denote that Christ is the one represented. As one has said: “O what a glorious vision to rejoice the heart of the Evangelist! What a contrast to all that had been figured to his view since first the seven trumpet-angels prepared themselves to sound! Indeed we may say, with what a superiority of glory in it to that of any figuration of the future fortunes of the Church, from the commencement of the Revelation until now; and, as it proved, with nothing comparable to it afterwards, until the vision that foreshadowed the glories of the consummation.” Not that the vision is intended to teach that St. John actually saw Christ, but rather that it was a vision or representation of Christ. Neither is it intended to teach that Christ appeared in person at the time the vision began its fulfillment. This we will endeavor to show when we consider the time in history that the vision met its fulfillment. It seems evident also that as in the vision of Christ’s appearance to St. John, recorded in chapter 1, the members of his Body are in some sense likewise represented in this symbolic angel; as set forth in the language of another:

“The feet, described as like furnace-refined copper, would represent … the living members of the Body, all down through this age. Thus understood, the figure of a son of man (a human figure) in the midst of the seven candlesticks … is an impressive picture or symbol, full of instruction, leading us to expect the Lord’s guidance in all the affairs of his Church, and to realize that things are not happening to her haphazard.”

The vision we are now considering, however, differs somewhat from that of chapter 1, in that instead of representing Christ’s care of his Church from the beginning all along through the age, this one is designed to picture the same thing at an extremely critical time in her history. More than this, we believe it will be seen that wherever in the history of the Church the vision begins to have its fulfillment, it covers the period from that time to the end of the age. That it represents Christ acting in behalf of his Church at a very critical period in her history is discovered in the startling symbols (differing from those in the vision of chapter 1) that describe and surround the personage of the vision. This will also be seen in the peculiar actions of this “strong angel” — actions which are of course all symbolic.

We will first notice the evidences that Christ is the one represented in the vision. For example, observe the authority with which he speaks and acts. It is this same “strong angel” that utters the words: “And I will give power unto my two witnesses,” etc. (Revelation 11:3). No ordinary angel or other intelligent created being could give authority to men to proclaim his Word. It therefore must represent that one to whom all power in heaven and in earth was given (Matthew 28:18). Again the sun-like brightness of his face is an evidence that Christ is the one represented in the symbolism. The sun always represents the pure light of Truth, proceeding (in this instance) from him who is “the Truth.” The rainbow encircling his head is another evidence that this deduction is correct. The rainbow speaks of hope, of the fulfillment of a covenant or promise. This application of the rainbow has been observed in a previous vision. In the vision we are now considering, we observe Christ remembering the promise that he gave to his Church, “Lo, I am with you all the days, even unto the end of the age” (Matthew 28:20). This, with other significant features of the vision teaches that this particular period of the Church’s history to which the vision applies is one in which her continued execution of the great commission given her needed, in a very special manner, His help and encouragement. The cloud with which he was invested (clothed), being emblematic of glory and power, indicates that Christ is the great actor in the vision. The cloud is, doubtless, not a natural cloud, but a “glory” cloud, or halo, similar to that which covered the ark of the covenant in the most holy of the Jewish tabernacle. The symbol, then, is designed to represent Christ acting, not directly, but indirectly. His acting would be seen or manifested in a display of his power and providence, through specially chosen ones, in behalf of his cause, his true Church.

“And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth” (Revelation 10:2).

In a general way the expression, “he placed his right foot on the sea, and his left foot on the earth,” would signify lordship over earth and sea. The earth representing organized society, and the sea, the restless, turbulent masses of mankind, is designed to teach that he possessed and exercised full control of all human affairs, and would, in a special manner, exercise that power in the interests of his Church and Cause, during the period of the fulfillment of the vision. It would seem also to imply that the period from the time the vision commences, when human affairs are in an orderly condition, to the end of the age, when the sea or anarchistic conditions begin to threaten, is spanned by the distance between the two feet.

We call attention to a very striking difference between this vision of Christ and that of chapter 1. In the latter he is represented as holding the “seven stars” in his right hand, whereas in this he is represented as holding a “little book” (scroll) which St. John afterwards, in a command from heaven, is told to go and take from the angel’s hand and eat. The little scroll doubtless represents God’s Word, or certain portions of that Word which needed to be specially emphasized at the time the vision applies. There is an explanation of what is represented by eating a book or scroll in one of the visions of the Prophet Ezekiel. The Prophet is shown a scroll, and is commanded to eat it. We have the significance of this very clearly explained in the Prophet’s words: “Then did I eat it; and it was in my mouth as honey for sweetness. And He [Jehovah] said unto me, Son of Man, go, get thee unto the house of Israel, and speak with My words unto them. … All My words that I shall speak unto thee receive in thine heart, and hear with thine ears” (Ezekiel 2:9,10, 3:1-3,10). Thus it is learned that in the vision under consideration, among other things is taught that at the period in history to which the vision applies, there would be a special giving of God’s Word to the Church.

We now notice the very significant action of this angel, and let it be carefully observed that it takes place before St. John receives the book from the angel’s hand. This is brought to our view in the words of the Apostle: “And cried with a loud voice, as when a lion roareth.”

We have learned by an examination of Scriptures in our consideration of a previous vision that a lion itself, when employed as a symbol, has various meanings. One use of it is that of kingly authority. We have discovered also that frequently the peculiar traits or habits of a lion are the things referred to in the symbol, sometimes referring to good and sometimes to bad traits possessed by the object to which the symbol refers. This use of the symbol we have noted in examining one of the features of the sixth trumpet. In the vision we are now considering the peculiar trait or habit of the lion’s roar and its effects are the things to be considered. Some one has said that “the roaring of a lion is in itself one of the most terrible sounds in nature.” We have an instance in Amos (3:1-8) where the lion’s roar is likened to God’s voice speaking a judgment message to apostate Israel of old: “Hear this word that the Lord hath spoken against you, O children of Israel … which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you. The lion hath roared, who will not fear? The Lord God hath spoken.”

We have another instance of the use of the same symbol in Joel which contains a still further thought: “The Lord also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of His people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, My holy mountain” (Joel 3:16,17). The comment of another on this Scripture is indeed worthy of consideration: “That this expression is metaphorical, needs no remark. God’s being said to roar out of Zion and Jerusalem intimates both the courage of the Jews (His people) fighting under His protection, and the certainty of their success. As a lion, when he roars, makes the woods and plain to resound, and the beasts of the field to tremble, so God being here compared to this fierce creature, His voice is justly said to make the very heavens and earth to shake, the plain meaning of which is, all would be thrown into the utmost consternation, like a man seeing a roaring lion coming upon him to devour him, or as if he saw the very heavens and earth themselves moving and in the utmost disorder.”

The use of the symbol in both these passages is evidently the same as the one we are now considering. The sudden appearance of this symbolic personage, and the peculiar and startling symbols that clothe and surround his person, would indicate that Christ’s cause, which in the beginning of the age had been entrusted to his people, was, at the time the vision meets its fulfillment, in great danger of utter defeat at the hands of his enemies. It would further teach that the interests of his cause were such as to require that his voice be heard in testimony against his enemies, the anti-Christian system — that a testimony against the same would then be needed and given. It would also teach that the Lord’s consecrated ones, at the time the vision begins to have its fulfillment, would need and have given to them special Divine strength and courage and protection, enabling them to successfully cope with the powers of darkness entrenched in the anti-Christian system, the Papacy. Considered in connection with what follows in the vision, that of giving the “little book” to St. John, it would imply that previous to this time the true Church, symbolized by the Apostle, had seemingly been encountering defeat. The loud voice itself seems to represent a message spoken through specially called human agencies, in the same sense that John the Baptist represents himself as the “voice of one crying in the wilderness,” meaning that he is giving a message of the Lord. The symbols considered thus far require a special manifestation of Christ in history, at a time when his cause was in most urgent need of it.

Keeping in mind the fact that God’s plan for this age is that of taking out the “elect ones,” the joint-heirs with Christ for his Kingdom, should cause us to look for a period in history when the carrying out of this plan was imperiled and would have been thwarted altogether were it not for a special manifestation of his power that infused new life into his followers, his tried ones. The response to this symbolic cry was that of seven thunders uttering their voices. Thunder when used as a symbol, as will be seen by carefully examining the Scriptures, relates to various things. In Psalms 29:3, thunder is called the voice of God: “The voice of the Lord is upon the waters: the God of glory thundereth.” It is used in this Psalm in a comparative sense, as will be seen in the words that follow: “The voice of the Lord is powerful … is full of majesty.” The verses that follow in the Psalm describe the effects of the Lord’s voice, “It breaketh the cedars,” etc. The summing up of the significance of the words is that “the Lord will give [His] strength unto His people” (Psalms 29:11).

When thundersAre said to proceed from the throne of God as in Revelation 4:5, they represent God’s glorious and awful majesty; but when fire comes down in connection with it as in Revelation 8:5, it represents some judgment of God upon the world. Very frequently thunders represent the voices of men in controversy. Sir Isaac Newton, a very reverent and godly believer and Biblical expositor, said: “Thunder or the voice of a cloud represents the voice of a multitude.” In the vision we are now considering, the thunder-voices are described as being a response given to the lion-like voice of the mighty angel. It would therefore seem to represent the effects produced upon the peoples of earth by the message delivered through the voice (messengers) of Christ at the time of the vision — that this message would affect different classes oppositely, producing controversies. The fact that St. John was forbidden to write the things which the seven thunders uttered would signify that it would not be necessary to disclose what these controversial voices uttered. We would remind the reader that all the things thus far noted in the vision had their fulfillment before the receiving and the eating of the little book by St. John.

Has This Vision Yet Been Fulfilled? Answer by the Historian.

Having before us in the brief outline above, a general sketch of the symbols of this vision and what they would logically be expected to teach and require in their fulfillment, we now inquire: When did the vision begin to meet its fulfillment, and what were the events, occurrences, and proceedings in history that accomplished it? As it seems evident that the vision covers a long period of time, it will be interesting to discover when it began to be unfolded in history. If it is yet future, we certainly would be assuming the role of a prophet to even attempt to foretell the time when it will be fulfilled. This, we would not do. If it is in the past, it should be our privilege as students of prophecy to locate it in the records of the historian. Was there ever a period in history when there were events and instrumentalities corresponding to the angel that appeared, uttering his voice as a lion, to which the voices of seven thunders responded?

In our search to discover this time, it will be helpful to keep fresh in mind what we have heretofore noted, namely that the trumpet visions touch upon all the prominent, worldwide transactions that have occurred in connection with the Church’s history from the beginning of the age to the end. Let the reader note again what we have found to be the order in which these transactions occurred:

1. The overthrow of the Pagan religion about 325 AD.
2. The downfall of the Western Roman Empire (Christian, so-called), 476 AD.
3. The rise of Papacy and its polluting the channels of truth, beginning about 539 AD.
4. The evil influence of the Papacy in beclouding the true hope of the Church and the world — the hope to be realized through Messiah’s Kingdom.
5. The advent of Mohammed into the religious realm, and the great judgment woes that came upon earth’s inhabitants, particularly upon those who were the followers of the Paganized form of Christianity that prevailed in the many lands invaded by the Mohammedan armies; as the historian has recorded, the agencies who propagated the false Mohammedan religion by the force of armies, were in two divisions. One of these, that under the Saracens, operated under the fifth trumpet symbol.
6. A second agency or division represented in four other Mohammedan powers, were the Ottoman Turks, who operated under the sixth trumpet symbol. While the last of these great powers, with its corrupt religion, has continued up to the present time, the aggressive efforts to propagate its false religion through the force of armies ceased long ago.

In our search to discover the time in history when the vision under consideration — the lionlike voice of the angel — began its fulfillment, it will be well to keep in mind that the symbols require that we look for a great movement in the interest of true Christianity, one that is in a very special sense inspired by the great Head of the Church, and that it is at a time when the cause of Christ has seemingly met an utter defeat.

Searching the annals of history we discover an event recorded by all historians which fulfills every feature of the first part of this symbolic vision. This event was one that affected in a most remarkable manner the general condition of mankind, and the Lord’s consecrated in particular. Historians have filled many large volumes in describing these occurrences. The effects of these great transactions are seen today in not only the professed Christian world, but in the nations and peoples of earth as well. This event began to transpire in the early part of the Sixteenth Century, and is called the Great Protestant Reformation.

Scripture expositors very generally apply this vision to this great movement. One of these speaks of it as fulfilling certain predictions of Daniel. He calls it the beginning of a work of “cleansing the sanctuary,” the Little Flock class, from errors that had been received through the Papacy. He refers to it as a work that has had to do with bringing back to the Church the holy vessels (precious truths) that had been lost sight of, except by a few, for long centuries previous.

Before noting how the events of history have unveiled this wonderful, prophetic vision, we will first note that the conditions existing in both the civil and religious world just previous to the great Reformation were of that nature that called for such a display of Christ’s power operating through specially chosen agencies, as is portrayed in the opening verses of this symbolic vision. These conditions are described in the closing verse of chapter 9 which is under the sixth trumpet. These words are: “And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts” (Revelation 9:20,21).

The Darkest of the Dark Ages

The intelligent Bible student will understand that the evils referred to in this description are used in a figurative sense to describe the condition of the prevailing form of the apostate, idolatrous Christianity that existed during the aggressive conquests under the sixth woe trumpet. The expression, “the rest of the men,” etc., seems to refer more particularly to those living in the territory of the Western Roman Empire, which, at the time, was divided amongst the ten kingdoms, symbolized by the horns on the beast and on the dragon of Daniel 7 and Revelation 12, 13, and 17. These kingdoms at the time were all under the dominating influence of the Papacy which ruled from the city of Rome. These to a very large extent escaped the calamitous occurrences of the two woe trumpets, the fifth and sixth. The period in history referred to is the one just before the Sixteenth Century, the darkest period of the Dark Ages. Let us carefully note the words of the historian concerning the state or condition of the Church and the world at this time:

“At this date (1514 AD), though the name of Christ was professed everywhere in Europe, nothing existed that could properly be called evangelical. All the confessors of Christ, ‘worn out’ (see Daniel 7:25) by a long series of contentions were reduced to silence” (Milner’s History).

Another historian referring to the same time has said:

“About the beginning of this century [the sixteenth] the Roman pontiffs lived in the utmost tranquility; nor had they, as things appeared to be situated, the least reason to apprehend any opposition to their pretensions, or rebellion against their authority, since those dreadful (?) commotions which had been excited in the preceding ages by the Waldenses, Albigenses, and Beghards, and lately by the Bohemians, were entirely suppressed and had yielded to the united powers of the council and the sword (of Papacy). Such of the Waldenses as yet remained, lived contented under the difficulties of extreme poverty, in the valleys of Piedmont, and professed to themselves no higher earthly felicity than that of leaving to their descendants that wretched and obscure corner of Europe which separates the Alps from the Pyrenean mountains; while the handful of Bohemians that survived the ruin of their faction, and still persevered in their opposition to the Roman (Papal) yoke, had neither strength nor knowledge adequate to any new attempt, and therefore instead of inspiring terror (concern) became objects of contempt (by Papal authority). We must not, however, conclude from this apparent tranquility and security of the (Roman) pontiffs and their adherents, that their measures were applauded or their chains worn without reluctance. … None, however, had the courage to strike at the root of the evil, to attack the Papal jurisdiction or statutes, which were absurdly, yet artfully, sanctified by the title of canon-law, or to call in question that ancient and most pernicious opinion, that Christ had established a vicegerent at Rome, clothed with His supreme and unlimited authority. Entrenched, therefore, within these strongholds, the pontiffs looked upon their own authority and the peace of the Church as beyond the reach of danger, and treated with indifference the dreams and invectives of their enemies. Armed moreover with power to punish, and abundantly furnished with the means of rewarding in the most alluring manner, they were ready in every commotion to crush the obstinate, and to gain over the mercenary to their cause; and this indeed could not but contribute considerably to the stability of their dominion” (Mosheim’s Ecclesiastical History).

Another writer describing those times has said concerning the assembling of the Lateran Council (from 1512 to 1514), one of the chief objects of which was the uprooting of heresies (and wherever Rome finds heretics we may confidently expect to find the true witnesses of Christ):

“By fire and sword, by dungeon and halter, by denunciation and excommunication, the work of extermination had so far advanced, that no voice could anywhere be heard daring to utter a protest against Rome, except that it was thought that a few forlorn followers of the martyred Huss, who still hid themselves in the wilds of Bohemia, might possibly venture forth, and the matter was tested by a Papal bull, summoning them to appear at the council (May 5, 1514). The day arrived, but not one witness appeared, and the orator of the occasion ascended the rostrum, and amid the tumults of applause made the never-to-be-forgotten proclamation of triumph: ‘There is an end of resistance to Papal rule and religion, there is none to oppose. The whole body of Christendom is now subject to thee, Leo X’” (F. E. Tower, Advancing Kingdom).

This was at the close of the period represented in Revelation 3:1 by the Church at Sardis. This period, as we have already noted, was the darkest period of the Dark Ages, a time when, as Christ himself foretold, there were but a few names left in Sardis who had not defiled their garments (Revelation 3:4).

Can we wonder, as in our imagination we view this sad and dreadful condition of affairs in the history of God’s Church, that there was a need of a lion-like voice to protest against this apostate system. Indeed, there was a crying need that the very foundation truths of the Gospel should be given again, and that agencies especially called by Christ and providentially protected should begin to proclaim them again. It is at this state and stage of the Church’s history that this glory-enclouded, rainbow-encircled angel (Christ) suddenly makes his appearance upon the stage of Apocalyptic scenery. Similar incidents, even in the less important affairs of men and nations, have occurred. Have we not heard of an army defeated, worn out and crushed before a relentless foe? Have we not heard of a commander, who, far away from the scene of conflict, hastened with accelerated speed to the scene of action, and by infusing a new spirit into his weary, worn out, and disheartened soldiers, turned defeat into victory? Was the great Commander of the disheartened armies of heaven any less interested in his weary, worn-out, and discouraged soldiers who had seemingly been crushed in their conflict with the powers of darkness, so largely in control of the anti-Christian systems?

We have now reached in our exposition what is quite generally understood to be the Philadelphia period of the Church’s history, when a “door” was to be opened that no human power could shut, when those who had a “little strength” would be called out and enlightened and be specially clothed with the power from Christ to remove the Papal rubbish from the foundation truth of God’s sanctuary, and to protest loudly against great Babylon’s abominations. This we believe is the period when this vision we are considering began to have its fulfillment. The mighty symbolic angel represents Christ appearing, not in person, but in the form of certain courageous champions of the truth; thus by his own spirit through the Word of Truth, he raised up agencies to give the Bible to every people, tongue, and nation, etc., and thus prepared the way for the closing testimony of the Harvest time. The Word of God had long been buried in the sackcloth of a dead language; and the sacred manuscripts in which it was enclosed were hidden away in monasteries, convents, and theological universities. Indeed, it has been truly said:

“So long had the Bible been buried in Latin, so long withheld from the people, so long made void by the traditions of men, that it was as a new book, given afresh to the Church, when it was as it were rediscovered, restudied, and republished by the Reformers.”

Luther’s Part in the Reformation

The Reformation began in Germany with the discovery of the Bible. At the age of twenty, Martin Luther discovered a Bible in the University of Erfurth, where he was a student. The historian tells us that he was astonished, amazed. We cite the account of this most interesting occurrence:

“One day he opened several books of the library one after another to see who the authors were. One of the volumes which he opens attracts his attention. He has never seen one like it. He reads the title. It is a Bible! a rare book, at that time unknown. His interest is strongly excited. He is perfectly astonished to find in this volume anything more than those fragments of gospels and epistles which the Church has selected to be read publicly in the churches every Sabbath day. Hitherto he had believed that these formed the whole Word of God. But here are so many pages, chapters, and books of which he had no idea. His heart beats as he holds in his hand all this divinely inspired Scripture, and he turns over all the leaves with feelings that cannot be described. The first page on which he fixes his attention tells him the history of Hannah and young Samuel. He reads and his heart is filled with joy to overflowing. The child whom his parents lend to Jehovah for all the days of his life; the song of Hannah, in which she declares that the Lord lifts up the poor from the dust, and the needy from the dunghill, that He may set him with princes; young Samuel growing up in the presence of the Lord: the whole of this history, the whole of the volume which he has discovered made him feel in a way he has never felt before. He returns home, his heart is full. ‘O!’ thinks he, ‘would it please God one day to give me such a book for my own!’ Luther as yet did not know either Greek or Hebrew, for it is not probable that he studied these languages during the first two or three years of his residence at the University. The Bible which had so overjoyed him was in Latin. Soon returning unto his treasure in the library he reads and rereads, and in his astonishment and joy he returns to read again. The first rays of a new truth were then dawning upon him. In this way God put him in possession of His Word. He has discovered the book which he is one day to give his countrymen in that admirable translation in which Germany has now for three centuries perused the oracles of God. It was perhaps the first time that any hand had taken down this precious volume from the place which it occupied in the library of Erfurth. This book lying on the unknown shelves of an obscure chamber is to become the book of life to a whole people. The Reformation was hid in that Bible” (D’Aubigne, History of the Reformation).

The same historian commenting upon the results of Luther’s study of the Bible says:

“Later on when soul agony had driven the young student from his loved university into a Benedictine convent, to seek the salvation for which he longed, it was the same blessed book, with its glorious doctrines of forgiveness of sins and justification by faith alone that calmed his storm-tossed spirit, and quickened his soul to new spiritual life. Staupitz, the vicar-general of his order, who proved himself a true pastor to the young monk, gave him a Bible of his own. His joy was great. The Reformation, which commenced with the struggles of a humble soul in the cell of a convent at Erfurth, has never ceased to advance. An obscure individual, with the Word of God in his hand, had stood erect in presence of worldly grandeur, and made it tremble. This Word he had opposed first to Tetzel and his numerous host; and these avaricious merchants (of indulgences) after a momentary resistance had taken flight. Next, he had opposed it to the legate of Rome at Augsburg; and the legate, paralyzed, had allowed his prey to escape. At a later period he had opposed it to the champions of learning in the halls of Leipzig, and the astonished theologians had seen their syllogistic weapons broken to pieces in their hands. At last he had opposed it to the Pope, who, disturbed in his sleep, had risen up upon his throne and thundered at the troublesome monk, but the whole power of the head of Christendom this work had paralyzed.”

The great work of giving the Bible to the world covered a period of about a century. The period beginning 1522–1534, when Luther’s translation of the Bible into the German language was begun and completed, up to 1611, when the King James translation into English was finished, may be called the great era of Bible translations. Luther’s translation was reprinted thirty-eight times in Germany before 1559, and meanwhile the New Testament had been separately printed in seventy-two editions. Numerous other translations in Dutch, Swedish, etc., were based upon the work of Luther. During the above mentioned period, the following versions in English were printed: Tyndale’s New Testament, 1525; another issue of the same in 1534; Coverdale’s Bible, 1535; Matthew’s Bible, 1537; Taverner’s Bible, 1539; The Great Bible, 1560; The Bishop’s Bible, 1568; Rheim’s New Testament, 1582; and the King James Bible, 1611. The numerous translations of the Bible into languages beyond the pale of Christendom in the Nineteenth Century, were executed chiefly under the auspices of Missionary Societies (see International Encyclopedia).

Martin Luther’s study of the Bible was confined almost exclusively to the great foundation doctrine of Christianity — justification through faith in Christ’s meritorious sacrifice. This truth at the time was almost completely lost sight of through the false counterfeit doctrine of the mass. It was the propagation of this blessed truth, together with a bold, fearless testimony that the Papacy was the Antichrist, and the Papal Church was the “mother of harlots” of Revelation 17, that constituted the special work of Luther and his associates. His ability to see the Papacy in its true light was through a study of the symbols of Daniel and Revelation, as also the predictions of St. Paul in 2 Thessalonians 2. We quote in this connection Luther’s own words recorded by the historian:

“Early in the year 1520, he wrote to Spalatinus thus: ‘I am extremely distressed in my mind. I have not much doubt but the Pope is the real Antichrist. The lives and conversation of the popes, their actions, their decrees, all agree most wonderfully to the descriptions of him in Holy Writ.’ In the autumn of the same year he printed a treatise on The Babylonish Captivity of the Church. In this he exposed the impostures of indulgences; he showed that their object is to rob men of money by the perversion of the Gospel. In this animated production Luther called the Papacy, the Kingdom of Babylon. On December 10, 1520, Luther called together the professors and students in the town of Wittenberg, and publicly burned the Papal bull [of excommunication]. The die was now cast. Luther had declared war against the Roman pontiff. He had boldly denominated him the man of sin, and exhorted all Christian princes to shake off his usurpations. In this manner was the Reformation inaugurated” (H. G. Guinness).

What the historian has given us as to the activities and influence of Martin Luther in his protests against the desecration of holy things on the part of the great anti-Christian system is true also of a number of other men of eminence who, at the same time and since, joined in the work of protest and were actively engaged in uncovering for fellow-members of the Church many of the truths that had been long hidden, and in making manifest the invalidity and perversions of the Papacy. Amongst these were Knox, Calvin, Wycliffe, Melanchthon and the Wesleys. Each in his own way, and according to the circumstances and opportunities thus had a part, we believe, in the fulfillment of this vision, in sounding forth throughout the earth the lion-like voice of protest against the great apostasy that had made all nations drunk with the wine of her false doctrines. No wonder this world-wide Protestant movement had the effect upon Christendom described by “seven thunders” uttering their voices — creating controversies, discussions, arguments by many parties, factions, and sects, producing more or less of confusion and discord. And St. John was told not to reveal what the seven thunders uttered, which teaches in symbol that the controversies, theories, strife, etc., together with the spirit of sectarianism and the establishment of various creeds containing great errors which followed the Reformation, would not be of benefit or profit to the true Church — would not be for her spiritual nourishment — her help and enlightenment being designed to come from the Lord and his Word alone — through the eating of the “little book.”

It was not, however, until the “seventh trumpet” began to sound that, with an open Bible and the many helps necessary to understand its teachings, together with the fruitage of the Reformation, and certain experiences necessary to awaken hunger for the Truth, the due time arrived for special messengers of these last times to begin to eat the little book in the full sense of the symbol to bring to light all the wonderful features of the Divine Plan of the Ages; though the rays of light on the imminency of Michael’s (Christ’s) Kingdom began in the Second Advent movement in 1829, and the eating of the “little book” has been in process of fulfillment up to the present time. It may properly be said that Martin Luther and his associates ate sufficiently of the little book to turn the whole current of human affairs into new channels, and to divide Christendom into two parts — Protestantism and Roman Catholicism, and cause several nations to be liberated from Papal bondage. Other of God’s people down the centuries have obtained more and more knowledge of God’s Word and have continued the work, but it was not until the seventh trumpet began to sound, and the time came for the last message to be given that the whole of the “little book,” the message of Michael’s Kingdom, etc., was due to be eaten (understood).

Though the great work of bringing out of the Divine storehouse (the Bible) the mysterious features of the Divine Plan was hindered from time to time by the formation of sects, nevertheless, there has been all along a company of God’s saints who have kept free from sectarian bondage. Through this class the work was continued, and the way prepared for the last, and as many think, the greatest movement of Church history in which it has been the blessed privilege of many today to have a part — a work which we believe is rapidly drawing to a close. We are now awaiting with thrilling interest its completion.

Having noted in the Protestant Reformation Movement the fulfillment of the early part of this vision, namely the coming forth of the strong angel sounding his voice as a lion, we are now prepared to inquire more particularly respecting the fulfillment of those symbolic developments that followed, recorded in chapter 10.

The Seven Thunder-Voices

“And when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not” (Revelation 10:3,4).

Obviously the “seven thunders” uttered their voices as a result of the loud cry of the angel described as like the roar of a lion, which, as we have seen, refers in its beginning stage to the bold, fearless preaching of Luther and his companions, as in protest they lifted up their voices with all the energy they possessed against the abominations of the Papacy.1

Thunder is generally understood to be caused by a reunion of the atmosphere after electricity has passed through it. The symbolical significance of its use in this vision seems to denote the effects produced in the various departments of human life by the message of the Reformers. The historians inform us that the loud voice of the Reformers reached to the remotest regions of the Roman earth. The matters involved in their utterances were discussed by all classes — rich and poor, kings and nobles, even the peasants that toiled in the fields and work- shops. The civil, political, social, and religious atmosphere was most powerfully disturbed. The truths that were discovered and proclaimed by the Reformers, brought denunciations from the Papal throne, controversies and strife among all classes, as well as blessings to truth seekers. However, from the solemn utter- ance of the angel being so closely related to these thunder-voices, it would seem that some of the utterances were especially erroneous and harmful and needed to be divinely corrected.

An eminent expositor has commented on the seven thunder-voices, showing their connection with the words of the mighty angel:

“The seven thunders that followed the utterance of his message denote violent expressions of thought and passion of those whom the agents he repre- sented were to address. They were seven thunder-voices uttering an intelligible response to his message as appears from the Apostle’s procedure to write, and the direction he received not to write what they had spoken. Their loudness denotes the vastness of the multitude by whom that which they symbolized was

(1) There are some who understand the seven thunder-voices to refer to the writings which have unfolded the Message of Michael’s Kingdom during the past fifty years. This interpretation, we believe, will be seen to be altogether inconsistent, for, be it noted, the voices of seven thunders are not said to come from the Lord or from any one representing him in any sense, as they should come from such personage if they really represented Holy Writings or messages concerning Michael’s Kingdom. The seven thunders come from some other source. We ask the reader to carefully note that, as we have already seen, and as will be still further confirmed hereafter, the “little book” that St. John was given to eat, represents the messages contained in the writings which unfolded the Truth concerning Michael’s Kingdom. This being true, the seven thunder-voices must repre- sent something else. But note further: the lion-like voice was heard and the seven thun- ders uttered their voices before the “little book,” representing the Truth, was given to St. John which would mean that whatever the significance of the “seven thunders,” they had their fulfillment in advance of and before the writings and clear explanations of the Message of Michael’s Kingdom were given to the saints. This leaves us to look elsewhere for the fulfillment of the symbol of these “seven thunders.” uttered. The reason that it was not to be written, doubtless, was that it was not inspired, but merely expressive of their thoughts and affections who uttered it, of much then that was mistaken and evil, and which therefore, if written, would have led the reader and hearer of the Apocalypse to dangerous misconceptions. The solemn voice of the angel was a response to those thunder-voices, designed obviously to correct an error which they had expressed in regard to the period when the empire of the saints was to be established on earth. It foreshows,

therefore, that they [the seven thunders] who were to respond to this message [represented in the lion-like voice] were to entertain an expectation of the

immediate overthrow of Antichrist and establishment of the Redeemer’s Millen- nial Kingdom.

“The appeal of the angel to the Creator of all things for the truth of his assev- erations, denotes that they whom he symbolized, unlike those who uttered the seven thunders, were to found their teachings respecting the commencement of that reign on the Word of God alone, and make it the sole rule of their faith and ground of their hope. The attack on the Papacy by Luther, Zwingli and their

associates, and proclamation in opposition to the false doctrines and impious superstitions of the Romish Church of the great truths of the Gospel, instantly produced a thunder explosion of passion from the people of Germany and Swit- zerland and subsequently the other nations of Europe. Of these multitudes there were many, especially in Germany, who not only anticipated the speedy overthrow of Antichrist and the establishment of the empire of the saints, but assumed the office of prophets, predicted the immediate fall of the apostate church, and claimed for their announcement the authority of inspiration” (D. N. Lord).

The same writer proceeds to quote from history, the fanatical doings of some of these:

“A body of persons sprung up at this period, 1522, who asserted that they had communications from God and had received a command to slay all the wicked and constitute a new world in which the pious only and innocent should live and rule.

… In November, 1524, the peasants in several parts of Germany engaged in sedi- tions, and in the spring of 1525 vast bodies rose, especially on the borders of the Danube, and made war on the Papal ecclesiastics, partly in order to greater civil and partly in order to religious freedom. This contest was excited in a degree by a class of rash preachers of whom the principal was Thomas Muncer, who aban- doned the Gospel, and proposed a new doctrine. He taught that while the Roman Pontiff chained the minds of men by too severe laws, Luther unloosed these chains indeed, but granted too great indulgence that if we would gain salvation

we must not only abstain from flagitious crimes, but chasten and macerate the body by fasting, look grave, be taciturn and wear a long beard. Having prepared his followers by these instructions, he further taught them that God manifested His will by dreams, made them the great instrument of his schemes, and when he succeeded in interpreting one, boasted of it in his public addresses. When he had in this manner induced a large number to join him, he began to enroll those who promised him assistance in his attempt to slay the ungodly and institute a new magistracy asserting that he had a commission from God to destroy the old rulers and establish new; collected a vast crowd of followers half armed and without discipline, to accomplish his purposes, and perished, and a vast body of his adherents, in the attempt.

“At the distance of ten years a party of similar fanatics was again organized under Cnipperdoling, who claimed prophetic gifts, was constituted their king, and asserted that the Kingdom of Christ was to be like his till the day of judg- ment, in order that the wicked being wholly destroyed, the pious and elect might reign. He taught that it was lawful for the people to abolish their magistrates; that although the Apostles were not commanded to assume a civil jurisdiction, yet the present ministers of the Church ought to take the sword, and by force constitute a new republic; that this was the time in which all the prophets had foreshown that righteousness was to prevail throughout the whole world; the time in which Christ had said the meek should possess the earth. Another sect under a fanatical weaver named Claus Starck professed the most extravagant doctrines. They asserted that the world was threatened with a general devasta- tion of which the Turks were, perhaps, to be the instruments. No priest was to remain alive, nor any ungodly man; but after this bloody purification the Kingdom of God would commence and there would be one faith and one baptism.”

Let the reader carefully observe that the utterances of the seven thunder- voices appear to be the direct cause of the solemn asseveration that follows: “And the angel which I saw stand up, on the sea and upon the earth lifted up his hand to heaven, and sware by Him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein, that there should be time no longer.”

It is very generally agreed that the words of the angel, affirmed as they are in so solemn a manner, are of the utmost importance. Mr. Barnes sets forth that the King James translation does not give the true sense; and this is the judgment of scholars generally. One expositor has given as his opinion that the word “time” refers to the chronological period of 360 years, rendering the words, “There shall be no longer yet a time.” In his interpretation he reckons 360 years from some early period in the Reformation, bringing us up to the time when the seventh trumpet would begin to sound, and the mystery of God (interpreting this latter expression to mean the ending of Israel’s blindness, and the completion of the elect class, the Body of Christ) would be finished. We were inclined at one time to think that this was correct. After a more careful consideration of the passage and its connection, together with a more exhaustive examination of the different authorities concerning the correct translation, we have been led to the convic- tion that it is not the correct view. The closing words of this verse have been variously translated. The translation of the Common Version, “There should be time no longer,” would imply that the end of time had come. This transla- tion is quite generally admitted to be an incorrect one. Mr. Elliott translates the words: “that the time shall not yet be”; Mr. Lord, “that the time shall not be yet.” Mr. Barnes accepts this translation as the one more in accord with the Greek text, as also, the one most in harmony with the correct interpretation of the vision. Let his words be carefully noted:

“In regard to the general meaning of this passage in its connection, we may remark that it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into the future. Chapter 10:11, and the detail that follows (chapter 11) before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as the meaning that the affairs of the world were then to terminate. The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested — ‘that the time’ to wit, some certain known or designated time, ‘would not be yet,’ but would be in some future period; that is, as specified by verse 7, ‘in the days of the voice of the seventh angel, when he shall begin to sound.’ Then ‘the mystery of God would be finished’ and the affairs of the world would be put on their permanent footing. This, would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the mystery was then to be finished, and that the affairs of the world were [then] to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right inter- pretation was not put on what seemed to be the tendency of things. As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; that the impression that the Messiah was about to come, and the reign of the saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel to correct the misapprehension.”

When the Mystery of God shall be Finished

The statement of the mighty angel correcting the wrong impression and affirming that the time was not yet due for the establishing of the Kingdom is evidently closely related to the words that immediately follow:

“But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished as He hath declared to His servants the prophets” (Revelation 10:7).

The mystery of God can refer to nothing else than the secret of His Plan for the removal of the curse from the earth and the redemption of the world. St. Paul assures us that the whole creation longs for it, waits for it in travail and pain (Romans 8:22,23). This message from the mighty angel assures us that this sublime mystery shall be fully revealed and brought to completion in the days of the voice of the seventh angel. As we come in a succeeding volume to look into the events of the seventh angel sounding, this thought is fully confirmed.

In discussing what is meant by the mystery (secret) of God, which is to be made known when the seventh angel should begin to sound his trumpet, and also as to when this mystery (secret) is to be fully disclosed, Mr. Russell observes that the full knowledge of the mystery of God’s purposes for the Church and the world is not to be understood until or during the sounding of the seventh trumpet:

“In the age to come, when God shall ‘pour out His spirit upon all flesh,’ as during the present age He pours it upon His ‘servants and handmaids,’ then indeed all will understand and appreciate the promises now being grasped by the ‘little flock’; and they will rejoice in the obedience and exaltation of the Church.

… Then the ‘mystery’ will have ended; for the world will have come to see that it was the spirit of God in Christ, and the spirit of Christ in us — God manifested in the flesh — which they had hitherto misunderstood. In point of time, the mystery of God will be finished during the period of the sounding of the seventh [symbolic] trumpet (Revelation 10:7). This applies to the mystery in both senses in which it is used: the mystery or secret features of God’s Plan will then be made known and will be clearly seen; and also the ‘mystery of God,’ the Church, the embodiment of that Plan.”

Receiving and Eating the Little Book

“And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth” (Revelation 10:8).

In this part of the vision, as in the others, St. John represents the Church at the time of its fulfillment. The vision seems to require that at the time this part begins to meet its fulfillment, a successful effort would be made, under Christ’s special supervision, to give the Word of God to the Church. As the Word of God, with the commission to proclaim it, had been once given in the beginning of the age, this would imply that it had been lost, or lost sight of, and was now to be given a second time. This seems to be confirmed by the command given to St. John after he had eaten and digested its contents: “And he says to me, it behooves thee again [a second time] to prophesy to peoples and nations and tongues and kings,” which clearly implies that there was to be a second general world-wide proclamation of the Gospel on the part of the Church while in her earthly pilgrimage.

“And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter” (Revelation 10:9,10).

In our consideration of this vision we should note carefully every action of the angel and of the Apostle, because in the fulfillment each act is seen to cover a considerable period of time. To state the matter more in detail: The approach by St. John to the messenger (Christ), requesting that he might have the little scroll, his receiving it, his eating and digesting it, and the command to proclaim again world-wide that which he had eaten — the Message of God, the Glad Tidings — covers what, from one standpoint, would be called a long period, reaching to the time when the events of the seventh trumpet begin to have their fulfillment; and when the Gospel, the Glad Tidings, is being fully understood by the Lord’s consecrated, the Little Flock; not until then would the mystery of God be fully disclosed.

As noted heretofore it was following the loud voice like a lion and subsequent to the “seven thunder-voices” that St. John was given the “little book”; and that the giving of the book to him by the angel and his receiving it symbolizes the great work of giving God’s Word afresh in all languages to the Church. This great work covered the long period from the opening of the Sixteenth Century to the Nineteenth Century, shortly after which time the translation of the Bible into all languages was completed.

The eating of the “little book” has been applied by Historical expositors generally to the study of the Word of God in Luther’s day. However, in the light of history unveiling prophecy, we are now enabled to see that it was not until the present time, the harvest of the age, that the mystery of God, the mystery of the Divine Plan of the Ages, began to be clearly understood. While it is true that Luther and his associates studied very diligently the Word of God, it is apparent to all Bible students that their understanding of the Divine Plan was very limited.

Summing up the results of the study of the Word of God up to about 1870, we observe that one of the most important of these results is that of the discovery of the only way of salvation (justification) through faith in the merit of Christ’s sacrifice. Associated with this, other precious truths of Scripture were from time to time brought to light. Clearer and clearer views were gradually discovered concerning the heavenly destiny of the Church, also some of the features of the earthly, Millennial period — the times of Restitution. The privileges associated with Christian living, such as that of a union with Christ, by faith in the many precious promises contained in the Gospels and the Epistles, were more fully enjoyed.

As already noted the Papacy was clearly recognized to be the Antichrist of Daniel and the Apocalypse. This latter caused quite a general revival of the Historical school of Apocalyptic interpretation amongst Protestant expositors. This school began in its initial stage shortly after St. John received the visions. It is in full harmony with this school that Mr. Russell and many other expositors of the Apocalypse have written.

Thus it seems proper to apply the symbol of the “eating of the little book,” as beginning in the days of Luther and continuing on to the end of the age. During the first half of the Nineteenth Century considerable progress was made in understanding the “Mystery of God,” the Divine Plan. It was in the middle of this period that the “Miller movement,” which more especially had to do with the study of the “time” prophecies, occurred. There were also other noted Bible expositors during this period — some who had very much clearer views of the “Mystery of God” than did Mr. Miller — and these contributed their share in the work of making clearer the Divine Plan. This fact has been seen in the Message to Philadelphia.

Thus the eating of the “little book,” while beginning in the days of Luther, did not reach its complete fulfillment until the present harvest period; indeed it is still in process of fulfillment. It was about 1868 that a little company of Bible students who were free from all sectarian restraints, met together in Allegheny, Pennsylvania, from time to time to search the sacred writings. The ultimate result of these studies was that a clear understanding of the Divine Plan of the Ages was obtained. These precious truths were, later on, published in a volume entitled The Divine Plan of the Ages, and from time to time the details were further elucidated in other volumes. The manner in which this knowledge was obtained is now a matter of history. We quote the words of one whose ministry of Divine truth has been a wonderful blessing to the Lord’s consecrated:

“Many are the inquiries relative to the truths presented in Millennial Dawn and Zion’s Watch Tower, as to whence they came and how they developed to their present symmetrical and beautiful proportions — Were they the results of visions? Did God in any supernatural way grant the solution of these hitherto mysteries of His Plan? Are the writers more than ordinary beings? Do they claim any supernatural wisdom or power? Or how comes this revelation of God’s truth?

“No, dear friends, I claim nothing of superiority, nor supernatural power, dignity or authority; nor do I aspire to exalt myself in the estimation of my brethren of the household of faith, except in the sense that the Master urged it, saying, ‘Let him who would be great among you be your servant.’ (Matthew 20:27). ‘We also are men of like passions with yourselves’ — of like infirmities and frailties, earnestly striving, by overcoming many besetments, discouragements, etc., to press along the line toward the mark of the prize of our high-calling, and claiming only, as a faithful student of the Word of God, to be an index finger, as I have previously expressed it, to help you to trace for yourselves, on the sacred page, the wonderful Plan of God — no less wonderful to me, I assure you, than to you, dearly beloved sharers of my faith and joy.

“No, the truths I present, as God’s mouthpiece, were not revealed in visions or dreams, nor by God’s audible voice, nor all at once, but gradually, especially since 1870, and particularly since 1880. Neither is this clear unfolding of truth due to any human ingenuity or acuteness of perception, but to the simple fact that God’s due time has come; and if I did not speak, and no other agent could be found, the very stones would cry out. I will not go back to tell how the light began to break though the clouds of prejudice and superstition which enveloped the world under Papacy’s rule in the Dark Ages. The Reformation movement, or rather movements, from then until now, have each done their share in bringing light out of darkness. Let me begin the narrative at the year 1868, when the Editor, having been a consecrated child of God for some years, and a member of the Congregational Church and of the Y.M.C.A., began to be shaken in faith regarding many long-accepted doctrines. Brought up a Presbyterian, and indoctrinated from the Catechism, and being naturally of an inquiring mind, I fell a ready prey to the logic of infidelity as soon as I began to think for myself. But that which at first threatened to be the utter ship-wreck of faith in God and the Bible, was, under God’s providence, overruled for good, and merely wrecked my confidence in human creeds and systems of misinterpretation of the Bible.

“Gradually I was led to see that though each of the creeds contained some elements of truth, they were on the whole, misleading and contradictory of God’s Word. I soon began to see that we were living somewhere near the close of the Gospel Age, and near the time when the Lord had declared that the wise, watching ones of His children should come to a clear knowledge of His Plan. At this time, myself and a few other truth-seekers in Pittsburgh and Allegheny formed a class for Bible study, and from 1870 to 1875 was a time of constant growth in grace and knowledge and love of God and His Word. We came to see something of the love of God, how it had made provision for all mankind, how all must be awakened from the tomb in order that God’s loving Plan might be testified to them, and how all who exercise faith in Christ’s redemptive work and render obedience in harmony with the knowledge of God’s will they will then receive, shall then (through Christ’s merit) be brought back into full harmony with God, and be granted everlasting life. This we saw to be the Restitution work foretold in Acts 3:21. But though seeing that the Church was called to joint-heirship with the Lord in the Millennial Kingdom, up to that time we had failed to see clearly the great distinction between the reward of the Church now on trial and the reward of the faithful of the world after its trial, at the close of the Millennial Age, that the reward of the former is to be the glory of the spiritual, Divine nature, while that of the latter is to be the glory of restitution — restoration to the perfection of human nature once enjoyed in Eden by their progenitor and head, Adam” (C. T. Russell).

It was in view of this clear unfolding of the Truth that Mr. Russell was led to make the following statement:

“Oh, the blessedness of this favored time! Oh, the harmony, the beauty, the grandeur of the Divine Plan as it began to unfold when the 1335 days were ‘touched’! It is to express, as far as lies within our power, this ‘blessedness’ and fuller unfolding of the Divine Plan, now due to be understood by all the ‘holy people’ now living, that this Scripture Studies series is being published. …

“This message concerning Michael’s Kingdom, gradually opening from 1829 onward, is symbolically represented in the book of Revelation (chapter 10:2,8-10) as a ‘little book,’ which the ‘wise’ of the ‘holy people,’ represented by St. John, are instructed to eat. And St. John’s experience, as expressed in verse 10, is the experience of all who receive these truths [concerning Messiah’s Kingdom]. They bring wondrous sweetness: Oh, the blessedness! But the after effects are always more or less a blending of the bitterness of persecution with the sweetness. And the effect upon those who patiently endure to the end is to purge, purify, and refine, and thus to make the Bride of Christ ready for the marriage and exaltation due toward the close of the Day of Preparation.”

An examination of the writings of other of God’s saints discloses the fact that others were beginning to see in a considerable measure the distinction between the heavenly and the earthly calling. It was in this way that Christ manifested himself in the due time appointed to make known the Divine Plan concerning the mystery of the Kingdom. It was at this time and since that the vision of the eating of the little book is meeting its fulfillment in its fullest sense.

The Second Great Commission

“And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Revelation 10:11).

Expositors generally have applied this symbol altogether to the proclamation of the message that was given in connection with the Reformation Movement. However, as the time had not come then for a full understanding to be given, this reformation movement referred to in the symbol applies not only to the events of Luther’s time, but also to other events, which have occurred since, as a result of the work of the reformers of Luther’s day. None can dispute that this Reformation Movement and its influence upon mankind have continued up to the present time. The reformation efforts up to the present Harvest time produced the following results:

First, the establishment of Protestantism (although at the present time it has developed into an “ism” without the protest); second, the weakening of the Papal system and its loss of temporal power; third, the liberation of several nations and their peoples from Papal bondage; fourth, the cleansing from defiling errors of a company of the Lord’s consecrated; and, fifth, the preparing of the way for a clear understanding of the Divine Plan of the Ages, and the proclamation of the Message of Michael’s (Christ’s) Kingdom in its due time.

When light is given on God’s Word and it is received into the heart and life, especially when it is opposed to the erroneous teaching that prevails, there always follows a Divine call to proclaim it. This was especially true in Luther’s day when he experienced the blessing of forgiveness and favor with God. It was the increased light received by Luther that caused him to discover how Papacy had hidden this blessed teaching from humanity. It was his own blessed inner experience of this precious truth that caused him to proclaim it and testify against the great religious system that had perverted and defiled it. The same has been true in a much deeper sense since the full clear light of God’s wonderful Plan has come to be understood during the last half century; and all this is portrayed in the vision under consideration. When St. John had eaten the “little book” he heard the voice saying: “Thou must prophesy again before peoples, nations, languages, and tongues.” It will be noted by the careful student that this commission is a second one, the first being given at the beginning of the Age, and this one at the close. St. John, in these actions, represents those who in these closing days come to understand and receive the wonderful Message into good and honest hearts. This blessing brings responsibility, and responsibility is one of the characteristics of a call to proclaim the blessed truths that have been so edifying and precious. The proclamation world-wide of this precious Message has, like the reception of the truth by the Lord’s consecrated, been having its fulfillment for the last half century.

“And now I have told you before it come to pass, that when it is come to pass, ye might believe,” are the words of Christ. A realization of the fact that there are still splendid opportunities of giving out the Message should constitute a strong impetus to all the faithful watchers to labor on in the Lord’s service, continuing to bear the Message and to witness to the Truth whether others hear or whether they forbear, for surely it cannot be in the far distant future when the dark night “wherein no man can work” will be an accomplished fact. When that time arrives it will mark the final and complete fulfillment of the second great commission given to the Church in the flesh, to bear the Message world-wide.

“Vessels of Mercy, Prepared Unto Glory”

Vessels to honor, made sacred and holy,
Meet for the use of the Master we love,
Ready for service all simple and lowly,
Ready, one day, for the temple above.

Vessels, it may be, all empty and broken,
Marred in the Hand of inscrutable skill
(Love can accept the mysterious token)
Marred but to make them more beautiful still.

Vessels, it may be, not costly or golden;
Vessels, it may be, of quantity small,
Yet by the Nail in the Sure Place upholden,
Never to shiver and never to fall.

Take all Thy vessels, O glorious Finer,
Purge all the dross, that each chalice may be
Pure in Thy pattern, completer, diviner,
Filled with Thy glory and shining for Thee.