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33:6

@@@^Now Truth reveals that with the breaking of the first seal — with the opening of the first section of the book — the Judgment begins. It is also self-evident that at the Judgment throne of God, in Its three sessions, the Apocalyptic symbolism depicts the nations and peoples, saints and sinners, churches and prelates, Satan and his angels, — the past, the present, and the future. Thus “all the books of the Bible meet and end in the Revelation.” — @9The Acts of The Apostles@7, p. 585.

36:3

@@@^Then, too, the first rider’s crown, and the second rider’s sword, also the balances of the third, and the name of death on the fourth, — all four in as simple a manner as Divine symbolism can depict, unveil that by the deeds of man the world has gone from good to bad, then from bad to worse and that man needs to be helped out of his brutality, needs to be re-educated to his Creator’s will. The revelation of God’s will, though, becomes clear only to the extent of one’s willingness to relinquish his theories and self-will.

36:4

@@@^Moses, found it a thousand times easier to lead the people out of Egypt, than to lead Egypt out of them. Profiting by their stumbling blocks, dismissing every theory and all self-will at once, not taking forty years or even forty days, the Caleb’s and the Joshua’s of today without the semblance of doubt see that by the horses is depicted something which is created by God, but ruled (driven) by man. And what else can it be but the earth, which was man’s given right to rule?

38:1

@@@^Manifestly, then, whatever else the symbolism (horses and horsemen), may depict, it for certainty reveals that man’s divergence from right has lowered his character, has caused him to lose his God-given crown and with it his white horse his righteous and peaceful government; that is, what was once pure, “white,” without blemish, man has caused to become impure, tyrannical and quarrelsome, domineering and murderous.

39:1

@@@^[@9Picture of the First Seal@7]@^Naturally, the first seal, the seal with which the Judgment opens, must contain the things at the very inception of the human race. Logically, then, the white horse, the first in the symbolism identifies the world’s first state of being — pure and sinless with a Divinely-crowned ruler (rider), who at first had no goal but to subdue the earth and to fill it with eternal God-like beings. The earth itself was wrapped in a garb of beauty and purity, with all the wonders on land and in sea. Nothing was wanting.

40:3

@@@^The rider and his white horse (God’s crowned king, Adam, and his peaceful government, his white horse) are, therefore, the first to be weighed on the balances, the first to come in review before the Judicial Throne. Hence, we are again reminded that this character-searching event, the Judgment, is the very thing that was to take place “hereafter” from John’s time, years after the first century of the Christian era.

41:1

@@@^Plain it is that at the Throne of Judgment, the white horse, the rider, and his crown, figuratively identify Adam, God’s created king, and his kingdom.And if the only thing which he was commanded to conquer was the earth, by replenishing and subduing it, then what else in the field of symbolism can the “bow,” the instrument to conquer with logically represent but Eve?

43:2

@@@^Rather than to set them free from fear, the Word of God spoken through Noah impelled the post-diluvians to feel that there was an unavoidable necessity to build the tower of Babel as a defense against a second flood. Disapproving of their unbelief and false alarm, however, the Lord demonstrated His displeasure by interfering with their wicked and foolish project: He destroyed their tower and confounded their language. Thus it was that the confusion at Babel (Gen. 11:8, 9) gave birth to the existing races and languages.

47:2

@@@^The command, “Hurt not the oil and the wine,” came from the midst of the throne, from the Ancient of Days, not from the horseman. Hence, the two commodities, oil and wine, represent not only something which only God can create but also that which He determines to preserve while wicked men would destroy it; thus the necessity for Him to command against anyone’s hurting them. And what other such spiritual commodities could the oil and wine at that particular time — the time of the black horse — represent but those products which the Bible then brought forth? Moreover, it is an accepted fact by nearly all Bible students, that “oil” symbolizes prophetic truth, truth that throws light on the future, that lightens the traveler’s path (Ps. 45:7; Zech. 4:12); and that wine represents that part of the truth which makes the recipient of it glad, makes him act differently than before (Isa. 61:1-3).

51:5

@@@^@9“And when He had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season until their fellowservants also and their brethren that should be killed as they were, should be fulfilled.” Rev. 6:9-11. @7

56:1

@@@^The moon, associated with the sun, makes a fitting symbol of the church, the agency by which the Word of God, the light of the world, is reflected. The moon’s becoming as blood immediately following the darkening of the sun, refusing to reflect light, would be an appropriate omen of the church’s having finished her work of salvation, no longer needing to reflect the Light of the gospel. And the church herself is, of course, at that time imbued with eternal life, delivered from destruction as were the firstborn in the dwellings where the door posts had been painted with the sacrificial blood on the evening of the Passover in the land of Egypt.

60:1

@@@^Moving from the four corners of the compass, the winds must represent a worldwide disturbance of some kind. Very obvious it is, too, that their blowing and the angels’ hurting, represent two armies in conflict. The wind’s blowing is, of course, the anger of the nations against the saints; and the angels’ hurting is doubtless the Lord’s judgment falling upon His enemies. In other words, the angels and the winds together represent a trouble between God and the nations involving both saints and sinners. Indeed, it is the great and dreadful day of the Lord.

61:1

@@@^It being a foregone conclusion that Satan is against the saints, and that the Lord is against the truth-hating and evil-doing multitude, the subject becomes crystal clear: When let loose, the winds are to strike against the faithful “remnant,” against those who are left after the earth has opened her mouth and swallowed up “the flood,” the “tares” (Rev. 12:16, 17); but the angels who are stationed to hurt, are to smite those who make war against the remnant. Those whose names are found in the book, are “delivered.” Dan. 12:1. Seeing that the 144,000, the servants of God, are not as yet sealed (not yet enclosed, protected, guarded, and ready to take their stand with the Lamb on Mt. Sion, but rather are still commingled with the tares) the angels are commanded to forestall the clash.

61:2

@@@^Consequently, when this sealing work is completed, then the angels who hold the winds, will let the winds blow, and the angels who are to hurt the earth, sea, and trees, will then commence their given work. Otherwise stated, to let the winds blow, is to permit the two-horn beast to decree “that as many as would not worship the image of the beast should be killed” (Rev. 13:15); and to let the angels hurt, is to allow the Lord’s decree to take its course: “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.” Rev. 14:9, 10. This warning is followed by the forecast:

62:3

@@@^Here is seen that from among the first fruits of the harvest, come the 144,000, the servants of God for the closing work of the great harvest. These are the first saints ever to have been relieved of the “tares” among them. Get ready, Brother, Sister, for the time is at hand.

63:4

@@@^@9“And another angel came and stood at the altar having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. @7

64:2

@@@^After a time the Judicial demonstrations — the voices “saying, Holy, holy, holy, Lord God Almighty,” the thunderings and the lightnings, — cease for the space of half an hour, very definitely indicating that the Judicial throng of the first session of the Judgment adjourns.

65:1

@@@^The half-hour silence in heaven brings the voices down to earth, and at the sounding of the seventh trumpet the mystery of God is finished (Rev. 10:7). Then it is that “the kingdoms of this world are become the kingdoms of our Lord.” What does it all mean? — Just this:

66:1

@@@^“And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.@9 @7

67:2

@@@^All these things definitely indicate the time in which “every man shall cast away his idols of silver, and his idols of gold,” the very thing that causes the fall of “the Assyrian,” the power which rules Jerusalem at the time God delivers His people (Isa. 31:7, 8).@9 @7