“And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in Thy sickle, and reap: for the time is come for Thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped” (Revelation 14:14-16).

As introductory to the exposition of this portion of the Apocalypse, we believe it will be of advantage in grasping its significance and application to bear clearly in mind that at the time of the vision described in the opening verses of this chapter, or very soon thereafter, all the succeeding visions of this chapter begin to meet their fulfillment, and continue contemporaneously to the end of the Church’s earthly history. All the symbols of this vision of verses 14-16 indicate that in this respect it is like the preceding visions. It is designed, however, to represent a different picture of the harvest, the consummation of the age.

The special symbol employed is that of a gathering of the ripened crop at harvest time. There can be no doubt concerning who is represented by the personage seated on the white cloud in whose hand was the sharp sickle. Nearly all expositors are agreed that the Lord Jesus Christ is here represented. The fact that St. John describes him to be one “like a Son of Man” immediately brings to mind the vision that the Apostle saw at the first, recorded in chapter 1. In that instance the person he saw was also one “like a Son of Man.” There, however, the symbols that surround, or are associated with him, differ widely from those of this vision. There the Son of Man is represented as in the midst of seven golden candlesticks (lampstands). St. John was informed that these candlesticks represent the seven Churches — the professing Christian Church throughout the age; and the one like a Son of Man in the midst of them represents our Lord Jesus, our glorified Master — although in person absent from the Church, yet by his spirit and providences, present. As has been said:

“We see that our Lord Jesus … has been present with his Church throughout the past eighteen centuries and more, protecting the interests of his cause and directing in respect to all of his people’s affairs, especially inspecting and caring for the Church as a light bearer, a candlestick.”

Thus he fulfilled his promise, “Lo, I am with you all the days even unto the end of the age” (Matthew 28:20). The symbols that surround his person in that vision disclose the nature, etc., of the work that he was to perform in overruling in the affairs of the world for the good of his Church throughout the age. The symbols that surround his person, in the vision under consideration enable us, as in the other, to see the character of his work. In this case it is his work in the end of the age — that of superintending the work of reaping or gathering the ripe fruitage of the age. That he was to assume the office of Chief Reaper at the Second Advent is plainly taught in several parables in which he is represented as the “Lord of the harvest,” or the Chief Reaper (Matthew 13:30).

The fact that the vision represents him as being seated on a “cloud,” reminds us of the fact that when he went away, a cloud received him out of the disciples’ sight (Acts 1:9); and also of the words of chapter 1 describing the manner of his return: “Behold, he cometh with clouds” (Revelation 1:7). That the cloud in this latter instance, as also the one of this vision, is a symbol, is quite generally understood. The peculiar symbolical manner in which the events of all the visions of the Revelation are portrayed proves this. Clouds are quite frequently employed in the Scriptures as symbols. In Isaiah 19:1, Jehovah is represented as riding on “a swift cloud.” This represents the distress and troubles incidental to the overthrow of the Egyptian government and its idols; the various agencies used being represented as under Jehovah’s leadership or providence (see also Psalms 104:3, 97:2, Joel 2:2). In the vision we are considering, however, it is a white cloud. This would seem to indicate a work of judgment, bringing blessing, rather than that of judgment troubles — a work that is to be accomplished under the direction of Christ, the Son of Man.

The sickle is suggestive of harvest time and harvest work. In this instance it doubtless represents what is generally termed, Harvest Truth. The golden crown symbolizes the Divine nature and authority of the kingly Reaper. The vision describes in a general way the work of gathering the ripe fruitage of the Gospel Age — the saints, who are to be united to Christ as his Bride. This is briefly but very comprehensively described in the symbolic words: “And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped” (Revelation 14:16).

Mr. Barnes, commenting on the expression, “Son of Man,” says: “It is probable that there is here a designed reference to the passage in Daniel [7]. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of ‘the Son of Man’ peculiarly belonged — the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (7:13); subsequently it was appropriated by the Savior, and was the favorite term by which he chose to speak of himself” (Matthew 8:20, 9:6, 11:19, 12:8, 32, 40). In regard to the golden crown on his head, this commentator says that this is “appropriate to him as King. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe.” Commenting on the words of the angel addressing Christ, “For the time is come for Thee to reap,” we have these words: “That is, ‘the harvest which Thou art to reap is ripe; the seed which Thou hast sown has grown up; the earth which Thou hast cultivated has produced this golden grain, and it is fit that Thou shouldst now gather it in.’ This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture.”

Commenting on the words, “For the harvest of the earth is ripe,” Mr. Barnes says that it is “the ‘harvest’ in reference to the righteous — the fruit of the good seed sown by the Savior and his Apostles and ministers. The time alluded to here is the end of the world [Age], when the affairs of earth [for this age] shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.” Regarding the meaning of the expression, “And the earth was reaped,” he says: “So far as the righteous were concerned. The end had come; the Church was redeemed; the work contemplated was accomplished; and the results of the work of the Savior were like a glorious harvest.”

The words of another expositor, writing in 1846, are very interesting, and assist in the elucidation of this vision:

“They who are harvested by him are also human beings on the earth, and living therefore and mortal, and are doubtless the saints. As crops are harvested for the purpose of preservation and appropriation to the uses for which they are raised; so the reaping of the subjects of this harvest denotes their being gathered for preservation and appropriation to the ends for which they are sanctified. … This beautiful symbol thus foreshows that ere the final destruction of the vassals of Antichrist, the living saints are to be gathered together for preservation.”

Replying to some expositors who regard the reaping of this vision as symbolizing a punishment and destruction of men by judgments, this expositor in the words which follow refutes such an interpretation:

“There is nothing in a harvest or vintage which necessarily implies that when used as symbols, those who are the subjects of them are to be destroyed. They are not necessarily processes of destruction, nor in order to the destruction of what would otherwise continue to subsist unchanged; but rather of collection and preservation in order to appropriation to some subsequent use. Whether, therefore, they are used as symbols of a gathering for destruction or not is to be determined not by themselves, but by adventitious terms and representations connected with them. Thus, the vintage [in the vision which follows, Revelation 14:17-20] is shown to be in order to destruction, by the representation that the clusters are thrown into the great winepress of God’s wrath. But as no such representation is made in respect to the harvest [the vision under consideration], there is no ground in the symbol itself for the ascription to it of such a meaning. Instead, that omission implies that the end for which the subjects of the harvest are gathered, is different from that for which those who are symbolized by the grapes are reaped; and that they are saints of God, therefore; and this is corroborated by Christ’s representation that he is to send forth his messengers to gather together his Elect from the four winds, from one end of heaven to the other” (D. N. Lord).

Mr. Russell has thus referred to this vision:

“The truth then due was the sickle, and it separated the ‘Israelites indeed’ from the nominal Jewish Church; and of the true wheat there was but a fragment compared to the professors. So also is the harvest of this age. The harvest of the Gospel Age, like that of the Jewish Age, is under the supervision of the Chief Reaper, our Lord Jesus, who must then be present (Revelation 14:14). The first work of our Lord in the harvest of this age will be to separate the true from the false. The nominal Church, because of her mixed condition, the Lord calls ‘Babylon’ — confusion; and the harvest is the time for separating the different classes in the nominal Church, and for ripening and perfecting the wheat class.”

“The recognition of the harvest work in actual process is proof of the Lord’s presence, since he declared that he would be the Chief Reaper and Director of the entire work, and that this would be his first work — ‘Behold, a white cloud, and upon the cloud one sat like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped’ (‘In the time of harvest I will say to the reapers, gather,’ etc.).”

In another instance in commenting on the title “Son of Man” as applied to Christ, he says: “Our Lord identified himself with this description in his Revelation (14:14), where he represents himself as one ‘like unto the Son of Man, and having on his head a golden crown, and in his hand a sharp sickle’ — the Reaper of the Harvest of the Gospel Age.”

“And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in Thy sickle, and reap: for the time is come for Thee to reap; for the harvest of the earth is ripe” (Revelation 14:15).

Some expositors have noted what to them seems a difficulty in interpreting these words, namely that this angel seems to be giving instruction to the one seated on the white cloud that the time had come to reap, and issuing a command to the same, to begin the work. The difficulty in brief is, how could any one give instruction to Christ as to the time to reap, or how could any one command him to reap? Mr. Barnes avoids this seeming difficulty by interpreting the temple from which the messenger comes, to represent Heaven, the place of Jehovah’s throne, and the angel who comes forth and utters the cry, to be a special heavenly, angelic messenger from the court of Jehovah; so also Mr. Elliott. Mr. Lord avoids the seeming difficulty by making the one “like a Son of Man,” who sat upon the cloud, to be a symbol, not of Christ, but of human beings who were raised from the dead in glory, receiving instructions that the time had arrived to reap, and a command to proceed with the work.

We believe it is more consistent and harmonious, however, to understand that this angel crying with a loud voice, like those of the three others already referred to in previous expositions, represents another phase of the movements under God’s true saints on earth during the period of the harvest; a movement in which the actors are not, however, instructing or commanding, but, having discovered through the “sure word of prophecy” that the time had come for their Master to reap, began petitioning that he, the Chief Reaper, would send forth laborers to accomplish the harvest work. In other words, it was the spirit of Christ, the Chief Reaper now present, operating in his true saints on earth, and calling for Christ himself, recognized by them as present, to lead his people forth to accomplish their last divinely commissioned task of gathering the true wheat.

The temple from which these saints represented by the angel are seen coming forth, we would understand to symbolize the various sects or divisions of the professed Church in which these saints are found at the beginning of the harvest period. The temple is frequently employed as a symbol of the various systems containing both mere professors and the Lord’s true people. We thus see that this vision covers the harvest period, and describes the work that has progressed, and is progressing, of separating the Lord’s saints from sectarianism unto himself, and gathering them into the Heavenly Garner. This does not mean their separation from one sect, and gathering into another sect or organization, but rather their coming into the enjoyment of that true Christian liberty in which nothing more, nothing less, is required by one Christian of another, than adherence to those truths that are alone necessary to constitute them true Christians, members of the true Church, the Body of Christ. Such was the Church Christ established, in which all were accounted free to study his Word, and obtain a knowledge of the same according to their mental ability to grasp; and thus grow in both knowledge and grace. Such a liberty enjoyed will of necessity willingly consent that other Christians may hold and express opinions with which we disagree, until they are convinced by reason and Scripture that these opinions are untrue.

“And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God” (verses 17-19).

It seems clear that we have portrayed in the above language, the gathering together of the various religious and semi-religious institutions and organizations of Christendom, preparatory to their destruction. The last feature of the destruction itself is described in the symbolism of verse 20. As in the vision just considered we have noted the work of the Chief Reaper in the separation unto himself of the “wheat” class, his true followers, from the “tares,” mere professors, by the harvest sickle of truth, so in this we have described the gathering together of the nominal Christians, false professors of every kind for symbolic destruction. It is very proper to call the first, the harvest, and the second, the vintage. In both we have the same closing events of the age portrayed as are described by the Savior in the parable of the “wheat and tares,” namely the separating of the true from the false, preparatory to their being gathered into the Heavenly Garner, and the bundling of the “tare” systems, preparatory to their being cast into the symbolic “furnace of fire,” for destruction (Matthew 13:40-42). The following citation connects these two Scriptures as describing the same:

“We are now fast nearing the latter end of the harvest period, when the burning of the tares and the gathering and treading of the fully ripe clusters of the ‘vine of the earth’ (the matured fruits of the false vine — ‘Babylon’) are due.”

Another comment by the same author seems to show that it was his thought that the gathering of the fully ripe clusters of the “vine of the earth,” and the gathering or bundling of the “tare” systems were identical; also that the treading of the great winepress of the wrath of God refers to the very last feature of the age:

“The treading of the winepress is the last feature of harvest work. The reaping and gathering is all done first. So this treading of the winepress of the wrath of God into which ‘the vine of the earth’ (the false vine, which has misappropriated the name Christian and Christ’s Kingdom) is cast when its iniquitous clusters are fully ripe (Revelation 14:18-20), represents the last work of this eventful ‘harvest’ period” (C. T. Russell).

Concerning what is represented by the “vine of the earth,” Mr. Elliott, in his Horae Apocalypticae, seems to have the correct thought. His comment is as follows:

“The vine to be gathered was called ‘the vine of the earth,’ and designated … first and chiefly, the ecclesiastical body and church of Antichristendom; inclusive, however, of its chief secular supporters also. So the Jewish vine signified … the Jewish nation as a church with church privileges (Isaiah 5). Like as of ancient Judah, so of Christendom it might have been said, ‘I planted thee a noble vine, wholly a right seed; how then art thou turned into the degenerate plant of a strange vine unto Me?’ For too [very] soon [after the Apostle’s day] notwithstanding all its privileges, the Christian Church and people apostatized; ‘their vine degenerating into the vine of Sodom, their grapes becoming grapes of gall, their clusters bitter, and their wine the poison of dragons.’ (Deuteronomy 32:32). For a greatly protracted period the long-suffering of God was foreshown as bearing with it. But now that period was over; its clusters were more than ripe; and its fated time of punishment, like that of the Jewish vine long before it, fully come.”

It is doubtless true that “the vine of the earth” in its widest significance describes what is commonly misnamed Christendom (professed Christian organizations, national, religious, and social). It seems evident from the fact that the prophecies that picture the closing scenes of the age are now meeting their fulfillment, that Christendom is getting ready rapidly for the “winepress” of destruction. How clearly this is seen in the great work of reconstruction now going on — a work made necessary and induced by the devastating effects of the great war, which itself is a subject of prophecy. Nearly all the nations that were engaged in the war were professedly Christian nations, and the work of reconstruction is being engaged in by both civil and religious leaders. The principle that is influencing the leaders in this work, with a few notable exceptions, is not Christian, but rather that of selfishness, individual and national. It seemed during the dark days of the World-war that the spirit of national selfishness was to a considerable extent to become eliminated and there would come out of it something of a brotherly feeling among the nations. It is now very apparent, however, that the lessons of the great trouble will to a considerable extent go unheeded. As expressed by Mr. Russell twenty-five years ago:

“Selfishness is the controlling principle, not only with the major part of, but with nearly all Christendom, and is bearing its own bitter fruit and ripening it now rapidly for the great vintage of Revelation 14:19,20.”

The Ancient Winepress as a Symbol

Without understanding something of the construction and use of a literal, ancient winepress, it will hardly be possible to understand its use and application as a symbol in this vision. The following description will be to the point:

“From the scanty notices contained in the Bible we gather that the winepresses of the Jews consisted of two receptacles or vats, placed at different elevations, in the upper one of which grapes were trodden, while the lower one received the expressed juice. The two vats are mentioned only in Joel 3:13: ‘The press is full; the vats overflow’ — the upper vat being full of fruit, the lower one overflowing with the must (wine). The two vats were usually hewn out of the solid rock (Isaiah 5:2, margin; Matthew 21:33). Ancient winepresses so constructed are still to be seen in Palestine” (Peloubet and Adams, International Bible Dictionary).

Another description having associated with it the meaning as a symbol, is very instructive:

“A winepress among the Israelites was like a threshing floor; and therefore we read that Gideon was threshing in one of them (Judges 6:11). The form of it seems to have been this: Suppose a bank of earth raised in a convenient circumference, or else a floor sunk below the surface of the ground about it, that the grapes and the juice may be kept in; then on one side a pit was sunk much lower than the floor, to place the vats to receive the new pressed juice falling into them. This floor was the winepress. Hence we may easily understand why our Savior expressed the making of a winepress by digging; as also Isaiah in chapter 5.

“The meaning of the symbol is very easy. The Indian Oneirocritic in chapter 196 explains it of great conquest, and by consequence much slaughter. It is so used in Isaiah 63:3: ‘I have trodden the winepress alone; and of the people there was none with Me: And I trod them in Mine anger, and I trampled upon them in Mine indignation, and their lifeblood was sprinkled upon my garments, and I have stained all Mine apparel.’

“And in Lamentation 1:15, the destruction of Judah is represented under this type: ‘Jehovah hath trodden down all my valiant ones in the midst of me: He hath called an assembly against me, to crush my young men; Jehovah hath trodden the virgin, the daughter of Judah, as in a winepress.’

“And the symbol is extremely proper. The pressure of the grapes till their blood comes out, as their juice is called in Deuteronomy 32:14, aptly representing the great pressure or affliction and effusion of blood.”

Commenting on Revelation 14:19, this writer thus elaborates:

“To tread a winepress, as before remarked, is a prophetic description of destruction. The images of this vision are very strong and expressive. The largest winepresses were used to be in some places out of the city. So in [Revelation 14] verse 20, ‘The winepress was trodden without the city,’ and seems to intimate the great numbers that shall be involved in this general destruction. This judgment seems to be in the future. No past period or event appears exactly applicable to it. It must be, therefore, left to time to more fully explain it” (Thomas Wemyss, Symbol Dictionary).

Concerning what the great winepress itself symbolizes, we quote the words of Mr. Russell:

“It pictures to our minds the last features of the great time of trouble which shall involve all nations, and of which we are so abundantly forewarned in the Scriptures.”

Concerning who is to tread the winepress we have this explanation by the same writer:

“The fact that the King of kings is represented as treading the winepress ‘alone’ indicates that the power exerted for the overthrow of the nations will be Divine power, and not mere human energy. It will be God’s power that will punish the nations, and that will eventually ‘bring forth judgment [justice, righteousness, truth] unto victory.’ ‘He shall smite the earth with the rod of his mouth; and with the breath of His lips [the force and spirit of His Truth] shall He slay the wicked’ (Isaiah 11:4, Revelation 19:15, Psalms 98:1). To no human generalship can the honors of the coming victory for truth and righteousness be ascribed. Wild will be the conflict of the angry nations, and world-wide will be the battlefield and the distress of nations; and no human Alexander, Caesar or Napoleon will be found to bring order out of the dreadful confusion. But in the end it will be known that the grand victory of justice and truth, and the punishment of iniquity with its just deserts, was brought about by the mighty power of the King of kings and Lord of lords.”

It will be noticed that in this last citation we have the thought that the great victory over the enemies of God, the great “vine of the earth,” will be accompanied by a wonderful outpouring of truth; not alone truth on God’s Word, but truth concerning the rights and wrongs of men, both high and low — truth which will expose or bring to the lime-light the unrighteousness, selfishness, injustice and un-Christlikeness upon which the present so-called Christian civilization is founded, and has been built. And this is in perfect harmony with the Apostle Paul’s description of the overthrow of the “man of sin” (the Papal hierarchy), one of the very noted events that will occur seemingly just before this treading of the symbolical winepress. The remarkable diffusion of knowledge which began to come in the opening years of the Nineteenth Century, the beginning of the “time of the end,” and which has greatly increased since, is doubtless one factor that has exposed the false claims of the great religious systems and governments of Christendom.

It is doubtless those unfoldings of the prophecies by God’s messengers, concerning the apostate condition of Christendom that are referred to by the “sickle” in the hand of the angel of this vision. During the harvest period these unfoldings have had and will continue to have in a greater measure an effect of exposing the claim of these false religious systems to be the representatives of God. The truth on these and many other matters is beginning to reach the lower classes, and will finally array class against class in the great Armageddon conflict, the last phase of which seems to be portrayed in this great winepress treading of verse 20.

Concerning the gathering together of the “tare” systems described in Matthew 13, which seems to describe in a general way the same transactions as the gathering of the ripe clusters of the “vine of the earth,” we have this explanation by the above writer:

“The Truth now due is the sickle in this harvest, just as a similar sickle was used in the Jewish harvest. The reapers, the angels or messengers, now, are the Lord’s followers. Not only is this the time for the gathering of the saints by the Truth (into oneness with their Lord and each other, and out of fellowship with mere professors, tares), but it is also a time for cleaning up the field by consuming the tares, stubble, weeds, etc., preparatory to the new sowing. In one sense the ‘wheat’ is gathered out from among the tares — because of the greater abundance of tares — as when the Lord says, ‘Come out of her, my people.’ Yet, in another sense, the separation is properly represented by the tares being gathered from the wheat. Really, the wheat has the place by right; it is a wheat-field, not a tare-field (the world of mankind being counted the ground out of which the wheat and also the tares grow or develop); so it is the tares that are out of place and need to be removed. The Lord started the wheat-field, and the wheat represents the children of the Kingdom (Matthew 13:38). And since the field or world is to be given to these, and already belongs to them by promise, the parable shows that really it is the tares that are gathered out and burned, leaving the field, and all in it, to the wheat. The tares are returned to the ground (world) whence they came, and the first-fruits of the wheat are to be gathered into the garner, so that the earth may bring forth another crop.

“The sickle of truth prepares this class for the freedom wherewith Christ originally made all free, though the same sickle has an opposite influence upon the tares. The spirit of the tares is towards sectarian greatness and show, rather than toward individual obedience and allegiance to God. Hence, present truths [the sickle], the tendency of which they at once discover to be to condemn all sectarianism, and to test each individual, they reject and strongly oppose.”

The Second Angel with the Sickle

Let the thought be impressed upon the mind of the reader that the sickle that gathers the wheat is the same sickle that gathers the tares — it is the Truth and not the angel. From the foregoing we have clearly seen that the events of our Lord’s parable are identical with the vision of gathering the clusters of the vine of the earth, and we have in the same a basis for the unfolding of this part of the vision. With the foregoing facts in mind we now proceed to notice some of the particular symbols of the vision under consideration, the first feature of which is contained in the words: “And another angel came out of the temple which is in heaven, he also having a sharp sickle” (verse 17).

All of the older expositors from whose writings we have frequently quoted interpret this angel to be a heavenly being, coming out from the temple in heaven, the place of God’s abode. These make the gathering of the clusters of the vine of the earth to be accomplished by heavenly angels. We cannot, however, concur in this thought.

We inquire then, Who or what is represented by this angel? Close attention to the interpretation given above of the parable of the wheat and tares, which corresponds to this vision, would seem to teach that this angel represented a human movement on this side rather than one of literal angels or glorified saints beyond the veil. Noting the identity of the two sickles, the one in the hand of the “Son of Man,” the Chief Reaper, the other in the hand of the angel that came out of “the temple which is in heaven,” we are led to the conclusion that the various features of present Truth given by Christ during the harvest, through a study of His Word, are represented by the sickle in the hand of the angel. We accordingly interpret this angel to be the living saints of the harvest. “The temple in heaven” from which he came out, we would understand to represent the nominal temple; and the coming out, to be the separation of God’s saints from the nominal temple, Babylon. The “heaven” then in harmony with this interpretation would represent the nominal, symbolical heavens of the Babylonian systems. The sickle of present Truth is the agent of their call and coming out, as we read, “Come out of her, my people,” etc. (Revelation 18:4). In this instance, however, all the truths, of whatever character, which reveal the apostate condition of the fallen systems are doubtless referred to.

It is well to keep in mind as having a very important bearing on the interpretation of succeeding visions that in this one we have only a supplementary — an outline prefiguration of the gathering and destruction of the false “vine of the earth,” the false Christian systems, nations, institutions, etc. In the visions of chapters 15 and 16 we have a much more complete and detailed description of this great judgment of Christendom.

Another feature that properly comes under our consideration at this point is that contained in the statement: “And another angel came out from the altar which had power over fire” (verse 18). In our endeavor to discover the significance and application of this vision of the angel coming forth from the altar, etc., and its relation to the angel with the sickle, we note first that the symbolism is doubtless suggested or drawn from a particular service that was performed by the Aaronic priesthood, recorded in Leviticus 6:9-11. This is seen in the fact that this angel, like the priest in the above instance, is associated with the altar service, the altar of sacrifice, and has power over the altar fire. We ask the reader to note carefully this Leviticus incident, considering the following matters that seem to be referred to in the vision under consideration:

(1) The fire over which this angel has authority doubtless refers to the fire that consumed the daily sacrifice.
(2) It was the priest’s duty to keep this sacred fire burning continually.
(3) It was also his duty to gather together the ashes that were mixed with the propitiatory offering, as sacred things, and to lay them beside the altar.
(4) It was further his duty after their accumulation to change his garments and carry the ashes as sacred things outside the camp to a clean place.

Justice Long Deferred

In our effort to discover the significance of these things, let us not conclude that this Revelation vision is the antitypical fulfillment of the Levitical transaction; rather, the particular features mentioned are drawn from this typical service and are designed to assist in understanding and applying this vision. Still further, we notice that the events that will fulfill this altar symbol are very evidently associated with those described in Revelation 6:9-11 — the souls crying under the altar, and the response. The connection between the two visions will be readily seen as we briefly review the explanation of the vision of chapter 6:9-11. Referring in a general way to the significance of the cry, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” we have the words:

“This is a symbolical picture of Justice long deferred crying for vengeance, representing those [God’s saints] who are actually dead and know not anything, and cannot know anything until the resurrection. The answer to this query before the seat of Justice is given. We are told that it would be but a little while until others are similarly maltreated, and the intimation is given that then [after a little while] the judgment will come which will compensate for the whole.”

It will be recalled that we interpreted this martyr cry to have had its fulfillment at the close of the 1260 years of Papal ascendancy over the saints, 1799. The connection between that vision and the one under consideration is this: In this we are now considering, the time had come to respond to that cry from under the altar of Divine Justice to bring vengeance upon the persecuting systems, “the false vine of the earth.” We would understand therefore that this angel who came from the altar represents a distinct movement among the Lord’s consecrated under Christ — a movement which emphasizes these coming judgments, declaring that the time to respond to this cry of the martyrs is at hand. The feature of the vision described as the gathering together of the clusters of the vine of the earth is now fulfilling before our eyes. The treading of the winepress is evidently an event of the future. We quote from a noted commentator, explaining some of the particular symbols of this altar angel:

“As to the angel that had to announce to the one just mentioned the precise moment for his putting in the sickle of execution … his description is remarkable both as being the one ‘that had authority over the fire’ (that is the altar fire), and as appearing to come forth ‘from out of the altar.’ He answered evidently … to those Levitical priests of the Jewish earthly temple, whose office it was to keep the sacred fire ever burning on the altar, in order to the consumption of the daily holocausts and of the voluntary burnt-offerings and peace offerings; as well as also to look to the ashes left from the burning, and take charge of them as sacred things. Thus his bearing part in the prefigured judgment might seem to indicate two things respecting it. (1) It indicated that it was as a sacrifice to the Divine Justice that the vine was to be gathered, and its clusters trod in the winepress … the heaven-derived altar-fire being the perpetual visible symbol among the Jews of God’s justice … (2) It pointed to one special cause of God’s wrath against the earth’s inhabitants, namely their slaughter of the martyrs; whose [symbolical] ashes, as of acceptable self-devoted holocausts, mixed with those of the great propitiatory burnt-offering, had long been accumulating (under this angel’s charge, it is to be supposed) beside the Apocalyptic [symbolical] altar. Already early in the drama a voice had been heard by St. John from the souls of the witnesses slain for Christ beneath the altar, ‘Lord, how long dost Thou not avenge our blood on those that dwell on the earth.’ … Now, however (and perhaps with some last notable act of martyrdom marking the epoch), the cry of this angel issuing forth from the interior of, or hollow beneath the altar, proclaimed that their number was completed … the asserted power of the two witnesses to bring down fire from heaven against their injurers to consume them, about to be fearfully illustrated before the world; and the earth to disclose her blood, and no more cover her slain” (E. B. Elliott).

The following comment by Mr. Russell, which has special reference to the Great Company’s connection with this last “great time of trouble” (Revelation 7:9-11), in which the false “vine of the earth” will be destroyed, is to the point and has an important bearing on this symbolic angel and his cry. It was given in an explanation of the antitypical fulfillment of the words of the Savior to the Jewish nation, “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar” (Matthew 23:35). The comment follows:

“This was the ‘wrath to the uttermost’ which came upon Jerusalem and that seems to have squared up the account so far as the past was concerned. A new beginning was made there, just as a new dispensation began. The antitypical Priesthood and the antitypical Levites then came on the scene, and throughout this Gospel Age also the Lord has taken cognizance of the death of all His consecrated people. If any one is guilty of the death of one of the Lord’s saintly, consecrated ones, he brings himself under a special obligation and responsibility. There seems to be a special charge of Justice against whoever is culpable, or responsible for the death or persecution of His saints. There is a suggestion along this line (Revelation 6:9,10), where the souls of those who were beheaded for the witness of Jesus and the testimony of the Word of God are said to cry out, ‘How long! How long! oh Lord, dost Thou not judge and avenge our blood on them that dwell on the earth.’ This seems to symbolically picture, not the crying of any individual, for these individuals were dead and had no knowledge, no appreciation of the things at all — ‘the dead know not anything’ — but it was Justice that cried, as in Abel’s case, after he was dead. They had nothing to do with the crying of their blood. It was the voice of Justice.”

This cry of the angel who was seen by St. John coming out of the altar, then, seems to represent the cry of Justice speaking through the unfolding and proclamation of those prophecies that describe the just judgments of God about to be poured out on Christendom.