“The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (Revelation 11:14,15).

As introductory to a consideration of the symbols of the seventh trumpet vision, we here call the reader’s attention to the fact that the parenthetic visions recorded in chapter 10, verse 1 to chapter 11, verse 15, end at this point. The events of the seventh trumpet are immediately introduced with the words: “The second woe is past; and, behold, the third woe cometh quickly.” The woes themselves should not be confounded with the trumpets. As has been seen, the fifth and sixth trumpets represent certain movements connected with the unfolding of the Divine Plan, covering long periods of time. The woes represent those calamitous events which came upon apostate Christian communities during the periods covered by the trumpets. Viewed in this light it will be seen that the events described in chapters ten and eleven up to verse 15 cover much the same period of time as the sixth trumpet, but do not represent the woe itself. The woe feature of the sixth trumpet falls on apostate Eastern Christendom. The agency employed to inflict this woe was that of the Turkish-Ottoman power.

Regarding the significance of the words, “The second woe is passed,” we find that in one sense the woe ended when the Turkish-Ottoman forces were restrained in their attempt to perpetuate their ravages on the territory of Western Christendom. It is an undisputed fact of history that “from the date of the fall of Constantinople before the advance of the Mohammedan hordes, 1453 AD, up to the great naval battle of Lepanto, 1571 AD, the Turkish power had been continually advancing in Europe. The Euphratean flood rose higher and higher, till it reached its highest point under Solomon the Magnificent, in the middle of the Sixteenth Century. It remained stationary at high-water mark for half a century, and even as late as 1669, Candia was added to the dominions of the Porte. But the last quarter of the Seventeenth Century was a time of fierce struggle, and of alternate victory and defeat. Wars with Russia and Austria severely shook the Ottoman power, and the war which was closed by the Peace of Carlowitz, signed in 1699, broke forever the aggressive power of the Turkish Empire.”

In another and more complete sense the Turkish-Ottoman power can not be said to have ended until it was compelled to yield to the control of the allied powers of Europe. History further informs us that “in 1844, the Porte was compelled by the Christian nations of Europe to issue an edict of religious toleration, abolishing forever its characteristic and sanguinary practice of execution for apostasy, that is, for the adoption of the Christian faith. As this was entirely against its will, because against the precepts of the Koran, and contrary to the practice of all the ages during which Mohammedanism had been in existence, it was a most potent proof that Ottoman independence was gone, as a matter of fact, though often mentioned still as a plausible fiction of diplomacy, and that henceforth it had to shape its conduct in accordance with the views of its neighbors, the Christian nations of Europe. It was a compulsory sheathing of the sword of persecution, which had been relentlessly wielded for over twelve centuries, a most marked era in the overthrow of Mohammedan power.” Does it not seem most clear that from this last date is to be reckoned the space of time covered by the word “quickly” or “speedily” — “The third woe cometh speedily.”

In the case of the seventh trumpet the same distinction should be made regarding the woe and the trumpet. The seventh trumpet itself, and the events that occur during its sounding, cover a long period — a thousand years, as we shall see; but the woe feature of this seventh trumpet refers to those calamitous events that accomplish the complete overthrow of all Christendom. They are referred to in the words of verse 18, “and Thy wrath is come.” This woe is very specially portrayed in chapter sixteen, and is called “the seven last plagues; for in them is filled up the wrath of God” (Revelation 15:1).

Seventh Trumpet Announces Transfer of Earth’s Sovereignty

The first thing recorded in connection with the sounding of the seventh symbolic trumpet is that of an announcement of the transfer of earth’s sovereignty: “And there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever” (verse 15). The question most naturally arises, From whence, and from whom proceed these voices? Mr. Barnes, Mr. Lord, and some others have interpreted the word heaven here to refer to the heaven of God’s presence, and they ascribe the voices to angels. Mr. Elliott’s view, however, appeals to us as being the true interpretation, although he speaks with some hesitancy. He says:

“It does not appear clear, thus far [1860], whether these voices were from the heavenly ones in the inmost part of the mystic temple; or, like other voices said [in other visions] to sound in heaven also, from servants of God elevated into the political heaven of human ascendancy and power. We may not improbably suppose the latter; and that they proceeded from the witness or Protestant body, elevated into political ascendancy ere the close of the former (sixth) trumpet.”

It seems very evident that the “heaven” of this vision in which the voices were heard is not the “new heaven” of Revelation 21:1, which represents the new spirit ruling order of God’s future Kingdom, nor the heaven of God’s presence, but rather the present heaven — the present ecclesiastical systems of the close of the Gospel Age. It is among these ecclesiastical systems that these loud trumpet-voices will be heard.

An exposition of these words written in 1902 by Mr. Russell conveys the startling thought that this feature of the vision has been meeting its fulfillment for some years past; and while we may not be able to fix so definitely the date when the Kingdom power was assumed by Christ, nevertheless the evidences are that the vision has been in process of fulfillment for some years:

“Almost all expositors recognize that the seven trumpets of Revelation are symbolical and not literal — indeed that this entire book is a book of symbols, and that so far it has been symbolically fulfilled. Christian people in general understand that five of these trumpets have already ‘sounded,’ and are in the past — we would say six The ‘last trumpet’ — ‘The trump of God,’ is as much symbolic as were its predecessors, and marks a much larger and more important fulfillment than any of them. Its fulfillment extends through a period of 1,000 years; its events mark and coincide with all the various features of the Millennial reign of Christ. …

“If now we have gotten a glimpse of the purport of the seventh trumpet, and are no longer expecting its fulfillment as a voice upon the air, but in the glorious events of the Kingdom, what shall we say respecting the ‘great voices,’ which, at its very beginning, are to announce that the time has come for the establishment of the Kingdom? We answer that we are not to expect them to be angelic shoutings in the sky, nor mutterings of thunder. We are to remember that the voices are symbolic as well as the trumpets, and in this direction we look for the fulfillment of this declaration which must be due about the present time [time of writing].”

It is a startling thought to most Christian people that some of the visions that have reference to Christ’s exercise of authority in connection with the establishment of his Kingdom will be in process of fulfillment and the world be unaware of it. Some students and writers of the “sure word of prophecy,” however, who lived nearly a century ago, believed this would be the way the great event would be ushered in. Identifying the seventh trumpet of this Apocalyptic vision with the “last trump” of St. Paul (1 Corinthians 15:52), one writer in 1856 thus expressed his convictions:

“That this seventh trumpet of John is ‘the last trump’ of Paul is evident from the events which are attributed to the sounding of both. Paul says of ‘the last trump,’ that when it sounds, ‘the dead shall be raised and we shall be changed.’ All agree that it refers to the period of the judgment. And so also when John’s ‘seventh angel’ sounded his trumpet, ‘there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and the four and twenty elders worshipped God, saying, Thy wrath is come and the time of the dead that they should be judged.’ The last trumpet, then, or the trumpet which is to usher in the scenes of judgment, is just such a trumpet as were the six that preceded it; and its sounding is to be understood in the same way that they sounded. We can point directly to the several events to which they refer The fifth refers to the Saracenic woe, inflicted by Mohammed and his fierce armies. The sixth introduced the woes inflicted by the Tartar tribes or Turks, in their furious devastations. They certainly refer to occurrences that have already transpired upon earth, none of which have been ushered in by audible signals from the heavens. The trumpets belong simply to the scenery on the panorama by which these events were brought before the Apostle’s view, and not to the events themselves. And as there was no audible, startling, miraculous, wide-sounding, celestial bugle-note to announce to the world the fulfillment of the predictions connected with the six trumpets, so I infer and conclude that there is to be no audible trumpet-blast from mid-heaven to inform the world when the day of judgment has come. For aught you or I know, the last trump has already sounded, or is now sounding in the sermons and books of many able and earnest preachers and laymen in various parts of the world, who are striving to awaken men’s minds to a sense of what is approaching, and crying into the ears of the slumbering Church, ‘Behold, the Bridegroom cometh! Go ye out to meet him.’ …

“Of this one thing, my brethren, I am well assured, that the stupendous occurrences of the day of judgment will glide in upon the world as by stealth, and before a great number of even pious people shall be aware that these great scenes have commenced; whilst the great mass of worldlings and politicians will not believe it to the very last. The nations shall be undergoing their judgment, the sainted dead shall be raised, the sainted living shall be translated, and the whole earth shall heave with the throes of judgment already present; and yet multitudes will go on as they did before, and refuse to believe what is transpiring. Nations in their desperation will continue to declare war, and make treaties, and form alliances, and join their armies, and gather together their warriors against the Lamb and his people, until at last to their consternation, the Son of Man shall appear with his sainted hosts” (Joseph Seiss).

It will be seen that this writer, at the time he wrote these words, believed that there were two different aspects of the Second Advent of Christ, the first of which would be known only to his watching saints, during which period their resurrection and change would be going on. The second aspect would be when this resurrection and change is completed, for at this stage of the Advent the saints are represented as being with him in the final judgment scene (Revelation 19:14). It is very apparent at the present time to many of the Lord’s people that the events described in the words, “And there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Christ” (verse 15), have been for some time in process of fulfillment — that these “great voices” have been for some time heard in the ecclesiastical heaven, the heaven of the vision.

Fulfillment in These Latter Days

About the time the Twentieth Century opened, a most remarkable movement among the witnesses of Christ began to be observed in all parts of the world a movement which continued to increase in power and influence. Up to the beginning of the Twentieth Century it had attracted very little attention, and was little known. It had, however, in its initial stages been going on for some years previous, unobserved by the world, and indeed, by the great professed church systems. This movement, like all other movements of its kind prior to this, beginning with the Reformation, was the outcome of Bible study. One of the chief results of this study was that of obtaining a clearer view of the ransom sacrifice of the Great Redeemer — that it was made for all mankind, and that at a divinely appointed time in the near future all the individuals of the human family will be benefited by that sacrifice to the extent that by a probation or trial an opportunity will be given them of obtaining everlasting life as human beings, with a perfect earth as their home. This was understood to be described in the Scriptural expression of “times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:19-21). The idea of a future probation beyond the tomb for the great masses of mankind who had died without a sufficient knowledge of Christ’s sacrifice for sin to avail themselves of its benefit, was not an entirely new teaching. This had been discussed and advocated by Christian writers prior to this, indeed for centuries, although not attracting much attention, nor received with favor in the professed Christian world. That which was distinctly new in this movement was that of making clear:

(1) The Scriptural foundation upon which this future probation rests — that Christ “tasted death for every man” (Hebrews 2:9,10).

(2) The period of time when this will take place: “He gave himself a ransom for all, to be testified in due time” — the seventh millennium or seventh thou- sand-year period.

(3) The manner in which it will begin — by the establishment under Christ of God’s Kingdom over the earth, with the generation then living, and proceed by an actual awakening of all who have gone into the tomb.

As closely associated with this teaching came a clearer knowledge of God’s elective purposes in the present age and those of the past. Even this truth was not entirely new, because others had taught it, although very imperfectly. Some had previously taught that the purpose of God for this Gospel Age was to gather out a class who would obtain a heavenly inheritance, but their teaching concerning it was more or less confusing, imperfect. The teaching concerning this elective feature of God’s Plan was one that was prominently connected with this movement. Many adherents, who became very aggressive, were gathered to this movement, and inside of sixteen years immense quantities of literature in nearly every known language were distributed over the earth; in addition to this, thousands of public lectures were given in many of the great halls of Chris- tendom. The truths above mentioned were the ones especially emphasized in the literature distributed, and in the lectures given. These are facts of history; and have attracted as much attention in ecclesiastical circles as the Reformation Movement under Luther and his associates.

In connection with these “loud voices in heaven” there was an exhaustive examination of the “appointed times and seasons” — the chronological periods of the Bible, which led to the conviction that six thousand years of the world’s history ended near the close of the Nineteenth Century; that the appointed rule of Gentile nations, termed “The times of the Gentiles,” would run out early in the Twentieth Century. Additionally, the various prophecies, particularly those of Daniel and the Revelation, viewed in the light of the signs of the times, revealed that we were living near the close of the Gospel dispensation and approaching nigh unto the period of Christ’s reign. A careful study of all these Scriptures now, while disclosing some chronological inaccuracies, has established in the minds of thousands of students of the Bible that the literature distributed contained the truth on the above mentioned subjects, and bears the test of the closest and most searching Scripture study. Thus do we have fulfilled the words of the vision: “And there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of His Christ.”

It will thus be seen that one of the first events to be made known to the members of the Body of Christ living at the time of his return would be the fact of his “presence,” that earth’s great King has come to Zion, that he has taken unto himself his great power. This has been one of the first evidences that the seventh trumpet has begun to sound. The time of his presence was not to be known until after it had become a fact. He was to come as “a thief in the night” — quietly, unobserved, and with no outward, supernatural demonstration (Revelation 14:14, 16:15, 1 Thessalonians 5:2).

In one of the parables our Lord revealed in what way his presence would first be made known: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately” (Luke 12:35,36). These words evidently teach that our Lord’s presence would be made known by what is figuratively described as “knocking.” The knock doubtless refers to the fulfillment of the sure word of prophecy. “For we have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise” (2 Peter 1:19).

“The parable implies that at our Lord’s Second Coming he will have arrived before any of his faithful servants will be aware of the fact. His presence will be made known by the knock, and the knock would correspond to an announcement through some special servant or servants, either orally or by the printed page, setting forth the evidences of the Master’s presence. For instance, the publishing of time prophecies showing that the time is fulfilled — that certain prophecies marking events belonging to the close of the Gospel dispensation, and the opening of the Millennial dispensation are accomplished, and that certain signs mentioned in the Scriptures are fulfilled — such testimonies are in the nature of a knock, which would be heard by such of the servants of the Lord as would be awake at that time. The knock is to be the evidence of the presence, and the servants are not to know in advance, but are to know at the time of the arrival, and that without seeing” (C. T. Russell).

It is a matter of history now that there has been just such a publishing of time prophecies as would fulfill this figurative prediction, and the attention of all the Watchers in every part of the professed Christian world has been called to them. The unfolding of these time prophecies has served its purpose. It has been sufficient to convince many Christians that we have been for some time past in the days of the presence of the Son of Man. The great object of these time prophecies has been to make known to the Watchers the change of dispensation, and the nearness of the full establishment of Christ’s Kingdom. This would be true even though some of the expectations have not been realized as to certain details, and as to the exact time of certain events which the Scriptures indicate are to occur in connection with the inauguration of Messiah’s Kingdom.

These are not all the evidences, however, that the Watchers have had given to them to prove that we are in the period of the sounding of the seventh symbolic trumpet. The parable brings to our attention a special service that will be performed by the Master to his faithful ones at his Second Advent. This service is referred to in the words of the parable: “Blessed are those servants, whom the Lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them” (Luke 12:37). The great central teaching contained in these words is that our Lord at his Second Advent would make known to his people special truths not before due to be understood. These truths are those concerning the mysteries of Christ’s Kingdom; in other words, the Divine Plan of the Ages. The same thought is brought to view in the symbol of the eating of the “little book,” considered previously. Again it is referred to in the prediction of Daniel 12:12, “O the blessedness of him that waiteth and cometh unto the thousand three hundred and five and thirty days”; also in the message of the Master to the Church of Laodicea: “Behold, I stand at the door, and knock: if any man hear my voice [knock], and open the door, I will come in to him, and sup with him, and he with Me” (Revelation 3:20).

All these events have likewise been matters of history for some time, and while some who have once believed are beginning to doubt, the faithful Watchers have no difficulty in seeing the events that have fulfilled these prophetic utter- ances. In 1904 the writer above referred to thus remarked:

“Those who will hear the knock will be such only as are awake and ready, expecting him and on the alert for the knock. These will receive a special spiritual feast. It will be special because it is on a special occasion and intended as a special reward for their manifestation of interest and devotion. It will be special also, because the Master of the household, turned to be its servant, would have all the keys to all the riches of grace and blessing, and, as elsewhere explained, will bring forth from his treasuries — his pantries — things new and old, substan- tials and delicacies. The faithful ones will surely have a royal feast, such as never before was granted them.

“These things, we hold, have already been fulfilled. The servants of the household are taking notice, and each one as he opens his heart and mind to the fact of the Lord’s presence receives a fulfillment of the blessing promised —receives a feast of fat things, spiritual — an understanding and appreciation of the Divine Plan and a soul nourishment and strengthening such as was never his before. That this serving of the servants by the Master should be understood to be an individual work and not merely a collective service and feast, is evidenced by the Lord’s statement in Revelation 3:20. Here the Lord represents the same event in connection with his message to the last phase of his Church nominal, the Laodicean phase. He says, ‘Behold, I stand at the door, and knock: if any man [individual] hear my voice [knock], and open the door, I will come in to him, and sup with him, and he with me.’ ”

World Redemption Proclaimed Under the Seventh Trumpet

From the foregoing review of facts as to the marvelous unfolding of prophetic truths and the proclamation of the same in these latter days — truths that announce the great change of dispensation and the imminency of Christ’s Kingdom, we see most surely the fulfillment of the “voices in heaven” saying “The kingdoms of this world are become the kingdoms of our Lord, and of His Christ.” These voices can be none other than those of the faithful Watchers, the faithful disciples of Christ, eager to make progress in the light and to bear testimony to the same as fast as they see it. And these indeed constitute the symbolic “two witnesses” as they continue to exist on down to our day.

It is very significant that this last testimony of the witnesses on earth, which is still continuing, is taken up by the “twenty-four elders” in the symbolical throne vision. We read: “And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come; because Thou hast taken to Thee Thy great power, and hast reigned” (verses 16,17).

It will thus be observed how closely related is all that takes place in the symbolical throne scene with the events connected with the witnesses of Christ on earth. We will also notice how wonderful is the knowledge possessed by these symbolical twenty-four elders of the throne vision. They continue very briefly in their words of thanksgiving and praise to make mention of the great events that are to come to pass during the thousand years of Christ’s reign. They first state the condition of the nations when the Divine sovereignty is assumed: “And the nations were angry, and Thy wrath is come,” evidently refer- ring to the last plagues, particularly described in chapter 16, that will cause the overthrow of Christendom. They next rehearse the stupendous events that will occur during the reign of Christ: “And the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants the prophets, and to the saints, and them that fear Thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (verses 18,19).

The “temple of God” in this vision symbolizes the Church. The “ark” of the Lord’s covenant represents the Christ, Head and Body. The thought conveyed by the vision seems to be that during the early part of the sounding of the seventh trumpet the meaning of these symbols would be clearly seen. It may also mean that the symbolical “measuring” (verses. 1,2), would be completed. And still further it may refer to the time when the world itself may come to understand; this would be when all the temple class are glorified.

The “lightnings” — the flashes of truth; the “voices” — proclamations of truth; the “thunders” — controversies produced by these proclamations; the “earthquake” — the great earthquake of Revelation 16:18, the downfall of Chris- tendom; the “great hail” (Revelation 16:21) — all refer to the terrible judgment scenes in connection with the “last plagues” of Revelation 16. Thus these events that are rehearsed represent a brief summary of the final scenes connected with the downfall of Christendom, and the complete establishment of the Kingdom of God on the earth.

The visions of chapters 12 and 13 are retrospective; indeed they may properly be said to be parenthetical. They are designed to picture in detail the gradual rise and development of the “beast” that came up out of the “abyss,” and made war on and silenced the witnesses. The woe or plagues of the seventh trumpet are again taken up in the close of chapter 14, also chapter 16. It will be seen there- fore, that the visions of chapters 12 and 13 are not under the seventh trumpet chronologically.

Thine Is the Power

Our Father, we long for the glorious day
When all shall adore Thee, and all shall obey.
Oh, hasten Thy Kingdom, oh, show forth Thy might,
And wave o’er the nations Thy scepter of right.
Oh, make up Thy jewels, the crown of Thy love,
And reign in our hearts as Thou reignest above,
For Thine is the Power!

Our Father, deliver Thy children from sin,
From evil without and from evil within,

From this world, with its manifold evil and wrong,
From the wiles of the Evil One, subtle and strong;
Till, as Christ overcame, we, too, conquer and sing,
All glory to Thee, our victorious King,
For Thine is the Power!

(Continued, next page)

Our Father, Thy children rejoice in Thy reign,
Rejoice in Thy highness, and praise Thee again!
Yea, Thine is the Kingdom and Thine is the might,
And Thine is the glory transcendently bright;

For ever and ever that glory shall shine,
For ever and ever that Kingdom be Thine,
For Thine is the Power!