“And when he had opened the seventh seal, there was silence in heaven about the space of half an hour” (Revelation 8:1).

The last occurrence described by St. John under the sixth seal was that of the innumerable multitude in heaven standing before the throne. They are described as having just passed through the great tribulation, which was caused by the four angels letting loose the four winds. This event evidently closes the first series of visions, and it is seen that their fulfillment covers the entire Gospel Dispensation, and the New Dispensation is introduced. The seventh seal is here recorded as opened by the Lamb; the symbolic transactions that occur under it, in the order described, are as follows:

(1) The symbolic silence.
(2) The giving of seven trumpets to seven angels.
(3) The symbolic angel taking much incense for the prayers of the saints into the presence of God.
(4) The filling of the censer with fire from off the altar, and casting it to the earth, causing voices and thunders and also an electrical storm — flashes of lightning and an earthquake.
(5) The seven angels next seen making preparations to sound their trumpets.
(6) Finally, the sounding of the trumpets consecutively.

It will be well for the reader to bear in mind that as verses 15 to 19 of chapter 11 plainly state, the events occurring in connection with the sounding of the seventh trumpet, beginning with the events of the close of the Gospel Age, the Harvest, cover the entire thousand-year period of Christ’s glorious triumph, which includes the resurrection of the dead and the restitution to Paradise of all the willing and obedient.

Some seem to be under the impression that in view of the fact that the seventh seal is described as being opened after the first six, therefore the events of the seventh must necessarily follow those of the preceding six seals. The incorrectness of this reasoning, however, is discerned at once, when we bear in mind that the transactions and occurrences of the six seals bring us down to the introduction of the Millennial reign, while the nature and character of many of the events of the seventh seal are such that we must find their fulfillment somewhere during the reign of Satan and evil, and before the opening of the New Dispensation. In other words, the unavoidable conclusion is that the events under the seventh seal cover much the same period as the preceding six seals, namely the period of the Gospel Age, and that they have their fulfillment in the order given above. Many of the Lord’s consecrated have in some way obtained the impression that the events of this seventh seal do not begin to be understood until the Harvest time. Our conviction is that this is not the correct thought, for as another observes: “During the Christian Age, some of the saints sought to understand the Church’s future by examining this symbolic book, and doubtless all who read and understood even a part of its teachings were blessed as promised (Revelation 1:3). The book kept opening up to such, and in the days of the Reformation was an important aid to Luther in deciding that the Papacy, of which he was [at one time] a conscientious minister, was indeed the ‘Antichrist’ mentioned by the Apostle, the history of which we now see fills so large a part of that prophecy. Thus gradually God opens up His Truth and reveals the exceeding riches of His grace; and consequently much more light is due now than at any previous time in the Church’s history.”

The visions studied by Luther that enlightened his mind concerning the Anti-christ, are recorded under this seventh seal. Let it not be overlooked that the subject matter of the visions of the seventh seal is the same as that of the six preceding seals — the toiling, suffering, persecuted Church of Christ, as it bears testimony to the Gospel, encountering opposition and tribulation at the hands of the anti-Christian powers. The chief difference between the events portrayed under the symbols of the first six seals and those of the seventh is that under the seventh, the rise and activities of the anti-Christian systems, and the eventful career of the true Church are described more in detail. The six seals are more in the nature of a general outline or picture; the seventh sets forth many details, and is a more complete view, in which we have revealed to us the various activities of the Church, her triumphs and victories in giving her testimony to the Truth, and its effect upon the various systems of error. Several very prominent epochs are described, particularly those of the “time of the end” and the “harvest” period. It will, therefore, be seen that the fulfillment of the first recorded visions of chapter 8, which are stated to be under the seventh seal, are to be looked for at the beginning of the Gospel Age, and not at its close.

In view of all the facts and circumstances, the logical conclusion is that the breaking of this seventh seal by Christ, signified that he had disclosed to him at this time all the various features of the Divine plans and purposes. The fulfillment of this scene in which the Lamb breaks the seventh seal must have occurred at or soon after his resurrection. The fact that on the occasion of his last conference with his disciples on the mountain in Galilee, just before his ascension, he told them that all authority and power was given to him, implies also that a perfect understanding of all matters in connection with which that power was to be exercised, was committed to him.

His resurrection from the dead proved that his great sacrifice was acceptable to the Father (Acts 17:31), although the merit of it was not applied in behalf of any until his appearance in the presence of God in heaven (Hebrews 9:24). The very fact of his resurrection by the Father proved conclusively that he was then worthy to understand and carry out the Divine will and purpose. It did not require the application of that merit in behalf of the Church to make him worthy to understand and worthy to execute all the Father’s purposes. The acceptability of his sacrifice, therefore, made possible the giving of this wonderful power and knowledge to him prior to his ascension. However, before St. John himself saw the symbolical transactions of the seventh seal, before he saw or heard anything more, he informs us that a period of “silence” followed, lasting “about a half hour.”

Up to this time the Apostle had been continuously hearing voices and witnessing symbolical occurrences either before the throne or upon the earth, etc.; but when the Lamb opened the seventh seal, there came a cessation of activities, both in the scene of the throne vision and on the earth. Concerning the symbolical significance of this “silence” there are two very important things that must not be overlooked in our investigation:

(1) The very fact that a half hour is mentioned implies that symbolic time is referred to.

(2) That while the expression, half an hour, would of itself refer to an exact definite period of time, yet the fact that the word “about” is used, meaning a little more or a little less, changes the complexion of the matter somewhat and leaves us to look for something that would be either a little more or a little less than a half hour of symbolic time. When symbolic time is employed in the Scriptures, a year of 360 days invariably is represented by a “day”; an hour being one twenty-fourth part of a day would, therefore, represent fifteen days; a half hour would be seven and a half days; and “about” a half hour would be either a little more or a little less than seven and a half days. Expositors of the Revelation have searched in vain for a period in history in which there was a cessation of activities in connection with the work of carrying forward the Divine purposes. Whenever an application has been attempted, the time feature has been ignored. One eminent expositor has explained the symbolic “silence” to be a brief but indefinite period when no new agents were to go forth to work important changes in the world. This interpretation is founded upon the fact that as this “silence” precedes the sounding of all seven of the trumpets, the fulfillment of it must also precede the events symbolized by all the trumpets. We believe that this is the only logical conclusion to be reached in locating the “silence.”

Let the fact be borne in mind that all the seals of the scroll were opened by Christ, including the seventh (in the sense that he was given to know the entire significance of the scroll) before his ascension, which evidently teaches that he was given to understand then all the Father’s plans and purposes; but that St. John himself did not have disclosed to him the symbolic occurrences of this seventh seal until the “silence” ended; this enables us to locate the symbolic “silence” as the period beginning at Christ’s ascension, and ending with the descent of the holy Spirit on the day of Pentecost. This period was, as is stated in the Scriptures, ten days in length, which would fulfill the requirements of the symbol, “about the space of half an hour” — seven and one-half days. Immediately preceding his ascension to heaven, Christ commanded the disciples, that before beginning their work they tarry in Jerusalem until they were endued with power from on High (Luke 24:49, Acts 1:4). Thus we see that according to a Divine command all activities on the part of the disciples were to cease during this period — they were to wait and tarry in silence. The reason for this command is very apparent: first, they needed to be endued with Divine power and illumination from on High and thus be qualified to execute the Divine commission; second, he must appear in the presence of God and there arrange for the imputation of the merit of his sacrifice in behalf of his followers, before this illumination and Divine power to enter upon this work could be given them. “And when the day of Pentecost was fully come,” the Gospel Age was fully opened and the Divine commission began to be carried out. Then the symbolic “silence” ended.

“And I saw the seven angels which stood before God; and to them were given seven trumpets” (Revelation 8:2).

The seven angels standing in the presence of God represented, as will be seen later, the various agencies, animate and inanimate, that are at his disposal, and which he designed to use in the further fulfillment of the visions. Their being given seven trumpets would symbolize that everything was now in readiness for the work to proceed. The seven seals represented, as has been shown, Jehovah’s plans unfolded to Christ. The seven angels with their trumpets represent the events and developments of the Gospel Age in greater detail, as gradually unfolded by Christ. However, before the seven angels make their preparation to sound their trumpets (Revelation 8:6), another vision is seen by the Apostle.

The Angel with the Incense

“And another angel came and stood by the altar having a golden censer; and to him much incense was given, that he should give it for the prayers of all the saints on that golden altar which is before the throne. And the smoke of the perfumes went up for the prayers of the saints out of the hand of the angel in the presence of God. And the angel took the censer and filled it from the fire of the altar, and threw it on the earth; and there were thunders and lightnings and voices and an earthquake” (Revelation 8:3-5).

We believe that it will be observed by the careful consecrated reader that we have set before us in this scene the most important matter connected with God’s great Plan of Salvation. Those familiar with the typical atonement day services of ancient Israel will recognize at once the very evident correspondence. In those typical services the High Priest alone was permitted to do what this angel is represented as doing. No imperfect human being or agency can possibly be represented by this angel with the censer. Indeed, it would be blasphemous to think of this angel and his work as representing any imperfect human being or agency. The High Priest in Israel’s arrangement represented Christ. This vision, therefore, is designed to picture our Lord Jesus presenting the results or value of his sacrifice before God, which sacrifice was ultimately to effect the redemption of the Church and the world (1 John 2:2). The incense represented the actual perfection of the Man Jesus. That sacrifice began at his consecration at Jordan and was completed at the Cross. Its acceptableness was proved by his resurrection from the dead. Its formal presentation and acceptance in behalf of the Church was manifested after his ascension in the outpouring of the holy Spirit on the day of Pentecost. There may also be seen in this vision of the offering of the “prayers of all saints,” that which is taught elsewhere in the Scriptures, namely that Christ as the great High Priest having presented the merit of his sacrifice in behalf of his Body members (Hebrews 9:24), their offerings, their humanity, their devotion, their prayers, etc., are made acceptable to the Father (Romans 12:1, 1 Peter 2:5). Hence, Christ, the Head, having been offered up in the beginning of the Age, he is throughout this dispensation offering up the reckonedly perfect members of his Body. And so it is written, “If we suffer with him, we shall also reign with him” (2 Timothy 2:11,12). In the case of Jesus, the Head, his humanity, as a willing sacrifice, was a sweet and acceptable perfume to the Father, attesting at once the completeness of his consecration and the perfection of the sacrifice. As showing the evident correspondence between the office of Israel’s High Priest and that of our Lord Jesus, note the following elucidation by Mr. Russell:

“The High Priest took with him (along with the blood) fire from off the altar, and his two hands full of sweet incense to cause the perfume; and so our Lord Jesus’ fulfillment of his vow of consecration, during the three and a half years of his ministry, was a sweet and acceptable perfume to the Father, attesting at once the completeness of the consecration, and the perfection of the sacrifice. The sweet incense beaten small represented the perfection of the man Jesus.”

The Common Version reads that there was given him “much incense, that he should offer it with the prayers of the saints.” A preferable rendering in the Diaglott is “for the prayers of the saints.” The thought evidently to be conveyed by the vision then is that before the prayers of the saints on earth could be answered, and before the saints could be presented as joint-sacrificers, the merit of Christ’s sacrifice must be imputed and accepted for them. We thus see that as the prayers, offerings, and devotions of the saints throughout the whole Gospel Age, the antitypical Atonement Day, are offered up to God, the merit of Christ’s sacrifice is there to make their offerings, prayers, etc., acceptable. The fragrance of Christ’s acceptability gives efficacy to his people’s prayers. “And the smoke of the perfumes [incense] went up for the prayers of the saints out of the hand of the angel, in the presence of God.”

“And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake” (Revelation 8:5).

As we now enter upon our consideration of the symbols of this verse, and their fulfillments, let us call to mind two matters, the first of which we have previously emphasized, that will assist to an understanding of the entire book of Revelation.

First, in the opening of the seven-sealed scroll we have pictured, Christ beholding the earthly history of his suffering, witnessing Church. This foreview was given to him by the Father.

Second, in the words cited above, “And the angel took the censer, and filled it with fire of the altar,” etc., there is described, Christ beginning his activities in behalf of his Church.

The first event in connection with the beginning of these activities is described in filling the censer with fire from the altar and casting it to the earth. The effects of the commencement of these activities is described in the symbol by the thunders and voices and lightnings and the earthquake that followed. In brief, this symbol describes, among other things, judgments poured out. These judgments are of course to be looked for at the beginning of the age. Upon whom were judg- ments poured out at that time? The answer is, the Jewish nation, which at that time was a part of the Roman “earth,” or order of things. Some might object to this application, because these judgments began before St. John had the vision. It will be remembered that the Apostle hearing the voice behind him (Revela- tion 1:10), signified that some of the visions of the Revelation had already had a fulfillment at that time. The vision we are now considering we believe is one of these. Let us briefly note some of the particular symbols:

The “angel” who came to the altar and filled his censer with fire therefrom was the same as the one who offered up the incense — Christ. The censer would represent God’s Word. In the words of the Prophets and of Christ himself, we find threats of punishments to be meted out to the Jewish nation, because of transgressions against the Divine requirements. The rejection of Christ by that nation was the great transgression, which brought upon the nation the long- deferred judgments, punishments. The altar would represent Divine justice. In its use here it would seem to represent Divine justice in the act of inflicting punishment upon violators of justice, the Jewish nation.

“Fire” invariably represents destruction or agencies of destruction. The fire that was cast to the earth by the angel was to eventually destroy the Jewish polity. “Earth” symbolizes organized society or government. In this symbol it represents the Jewish government, which at the time of Christ was a part of the Roman earth. Israel as a nation had been threatened with judgments. The nation was called to repentance by John the Baptist. “Bring forth fruits meet for repentance,” were his words addressed to them as they came to his baptism. He further said: “And now the axe is laid to the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he [Christ] that cometh after me is mightier than I. he shall baptize you [the Israelites indeed] with the holy Spirit and [the rest of the nation] with fire: Whose fan is in his hand, and he will thoroughly purge his floor and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire” (Matthew 3:8-12).

Christ began his ministry to the Jewish nation with the words, “Repent, for the Kingdom of Heaven is at hand” (Mark 1:15). He continually warned them of judgments impending. He foretold the destruction of the city of Jerusalem and its temple, and their dispersion among all nations. He told them that he would send unto them prophets and wise men, who would be his mouthpieces (voices), and some of them they would kill, and some of them scourge in their synagogues, and persecute from city to city. And then foreseeing that they would not give heed to his messengers, he said, “Behold your house is left unto you desolate” (Matthew 23:34,35).

“Voices” in the visions of Revelation represent human agencies who speak for God, or as in some instances, for others. In the instance under consideration, it represents the inspired teachers of the early Church beginning at Pentecost. “Lightnings” symbolize flashes of truth, proceeding from these divinely chosen human agencies. Thus do we have pictured before us the wonderful illumination of truth concerning the Divine Plan that broke the symbolical silence. Thunders symbolize controversies. Here we have depicted the effects of this apostolic preaching, causing discussions and controversies especially amongst the Jewish leaders and peoples. “Earthquakes” symbolize revolutions, or the overturning of governments. Several revolutions in different periods of the Gospel Age are described by earthquakes. While the meaning of the symbol is always the same, they are to be applied to different periods of the Church’s history. As an illustra- tion, in connection with the pouring out of the seventh vial (Revelation 16:18), which, as will be seen later, depicts the final scenes of the Church’s history, all of these symbols are employed — “voices, thunders, lightnings, and a great earthquake.” The “earthquake” there, however, describes the complete overturning of the present order of things. It is described as “an earthquake, such as was not since men were upon the earth, so mighty an earthquake and so great.”

The “earthquake” in the vision we are now considering refers to the over-throw of the Jewish polity in the year 70 AD. These judgments, however, did not reach their full termination until 135 AD. We quote the International Cyclopedia:

“The suppression of Bar-Cochba’s insurrection (135 AD) marks the final desolation of Judea, and the dispersion of its inhabitants. These last attempts to throw off the Roman yoke were defeated after enormous and almost incredible slaughter.”

Note also the following statement from Mosheim’s Ecclesiastical History: “The God who had for so many ages protected the Jews with an outstretched arm, withdrew His aid. He permitted Jerusalem with its famous temple to be destroyed by Vespasian and his son, Titus, an innumerable multitude of this devoted people to perish by the sword. … From this period the Jews experienced, in every place, the hatred and contempt of the Gentile nations, still more than they had formerly done. And in these, their calamities, the predictions of Christ were amply fulfilled, and his Divine mission further illustrated.”