Three Series of Sevens in Revelation
1. Why are three series of sevens given in the book of Revelation, covering the same period of time, the gospel dispensation? 2. Is there sufficient reason for the belief that the period given to the seven last plagues is not as long as that of the other series of sevens? R. Y. H. ANSWER, 1. God has given to his servants a threefold means of “knowing the time,” by the three series of sevens in the book of Revelation. That they do cover the entire dispensation there is no room to doubt. We shall not stop to argue this point now. The difference of the three series it is interesting to note. (1) The seven letters are just what their titles indicate: “To the churches.” They contain instruction given to, and really a history of the condition of, the church from the ascension of Christ to his second coming. (2) The seals contain a history of the church also, essentially differing from that previously given. The seals show the church as it stood related to the nations of the world; largely under persecution. They do not contain such counsel and instruction as are given in the letters. (3) The trumpets contain a history of the nations, or earthly powers; not of the church. Thus are given three parallel lines: first, the church; secondly, the church and the world; thirdly, the world. 2. The evidence is clear and unmistakable that the plagues occupy but a short period of time, under the seventh trumpet, after the Third Angel’s Message is given, and after probation has closed. That they are after the message is proved by comparing Rev. 14:9-12 with 16:1, 2. The first plague falls upon those who are denounced in the message. That they are after probation closes is seen by comparing Rev. 15:5-8. According to the type there was no priestly service when the temple was filled with the glory of God. Ex. 40:34, 35; 1 Kings 8:10, 11. In the antitype the temple in Heaven is filled with the glory of God, and no one entered there during the pouring out of the plagues. Doubtless the threat in the message, that they “shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation,” refers to this fact that there will be no longer offer of mercy when the plagues are poured out. Dr. Conant’s note to the Bible Union translation is impressive, namely, that the expression literally, “mixed, unmixed,” Rev. 14:10, signifies that it is mixed with everything that is terrible, and unmixed with anything that is tolerable. Happy are they who heed the message, and are thus saved the terrible fate of drinking of that cup of wrath, soon to be poured out. The answer is given in the text. Verse 1 says: “I will come to visions and revelations of God.” That he was recounting his own experience in vision is proved by verse 7, in which Paul says: “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh.” Two views are held in regard to this text. That most generally given by commentators is that it is a continuation of the instruction of verse 22, in regard to the laying on of hands. That is, that some men’s characters are so well understood that delay for consideration is not required, etc. The “Bible Commentary” says it may refer to the Judgment of God, but that that view does not so well accord with the context. In this we are inclined to differ with it. The apostle’s remarks here are not at all connected, verse 23 having no relation to verse 22, and verse 24 having no necessary connection with either. Verses 24 and 25 are closely related, but a new subject is immediately introduced after them. If the chapter contained a dissertation or discourse on the subject of the qualifications of those to be ordained to the ministry, the case would appear different. To our mind the comments usually given on the text seem unnatural and forced. But the words are forcible and appropriate if referred to the future Judgment. Some men’s sins are open, confessed, taken by our high priest to Judgment, and there blotted out. And some retain or hide their sins; the priest does not take them into the sanctuary to blot them out; but they “follow after,” that is they are left to fall upon the sinner’s head after the Judgment is past, and it is too late to put them away. We know from the Scriptures that this is the truth, and we think that it is the truth taught in the text.