There are a number of conflicting views being presented at the present time relative to the first Three Angels of the fourteenth chapter of Revelation, which are calculated to confuse the minds of some, unless the truth is clearly stated, and spread out before them. Perhaps there is no portion of the Holy Scriptures of so much importance to the followers of the Lamb at the present time, as the thirteenth and fourteenth chapters of Revelation, from the fact that most of these chapters apply to the history, trial and final deliverance of those who are looking for Christ, at his appearing.
Different chains of important events, such as the trumpets, seals, churches and angels, beginning at a given point, and leading down the stream of time to a definite period, is the order of much of the book of Revelation. This may be seen in the thirteenth and fourteenth chapters.
The thirteenth chapter of Revelation and the first five verses of the fourteenth chapter present a connected chain of past, present and future events, down to the complete redemption of the 144,000, when they will stand on Mount Zion with the Lamb. Then the sixth verse of the fourteenth chapter introduces another chain of events. Those who live in the time of the fulfillment of much of these chapters can see that the division should be between the fifth and sixth verses of the fourteenth chapter. Let this point be carefully examined, and the difficulty in many minds relative to the prophecy of the 144,000 being introduced at the beginning of the fourteenth chapter, just before the messages of the angels, will be removed.
Before entering upon the subject of the angels of the fourteenth chapter, we will take a brief view of the thirteenth. This chapter, down to the tenth verse, is a prophetic description of the beast with seven heads and ten horns. The dragon of the twelfth chapter [Pagan Rome] gave this beast his power, seat, and great authority. Power was given unto him to make war with the saints, and to overcome them for forty and two months, or 1260 years. During this period the beast had power to lead the saints into captivity, and to kill them with the sword; but at its end, he was to be led into captivity, and be killed with the sword. This beast represents Papal Rome. In 538 he obtained power to lead the saints into captivity, and to kill them with the sword. This power he was to have for 1260 years, which reached down to 1798, when "General Berthier, at the head of the Republican army of France, entered the city of Rome and took it. On the 15th of the same month, the pope and his cardinals were taken prisoners, and shut up in the Vatican. The papal government was abolished, and Rome and Italy, at the request of the people, was elected into the Roman republic. The pope was carried a captive to France, where, in 1799, he died a prisoner and an exile. See Dr. A. Clarke, on Dan.vii,25. Croley on the Apocalypse. Theirs History of the French Revolution."
The tenth verse of this chapter, which speaks of this beast being led into captivity, brings us down to 1798, at which period John sees another beast "coming up," as stated in verse 11. "And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spake as a dragon." This beast was not "up," or in full strength and power when the Papal beast was led into captivity in 1798, but was "coming up."
When we consider the peaceful manner, and the time of the rise of this beast, and that it is "another beast," beside the Papacy, we confess that we know not where to look for it but in our own country. The rise of our own nation, with its two leading principles, Protestantism and Republicanism, answers the prophetic description of the beast "coming up out of the earth" having "two horns like a lamb." This will be more fully noticed in another place.
The remainder of this chapter, from the twelfth verse, we fully believe to be unfulfilled prophecy. The "wonders" and "miracles," which are to deceive "them that dwell on the earth," mentioned in the prophecy of the two-horned beast, are mainly in the future, yet they are evidently beginning to appear in the wonders of the present day, such as Psychology, Biology, etc., and what is commonly called "mysterious rappings." Already men talk of accounting for all the miracles of our Divine Lord by the wonders of the present day; and thus they are doing away the power of God, and preparing the way for Satan's last deception.
The deliverance of Israel from Egyptian bondage was certainly typical of the final and glorious deliverance of the saints. Then the sorcerers and magicians of Egypt were permitted, by the power of satan, to deceive Pharaoh and the Egyptians by their enchantments. So in the struggle with the Image beast, prior to the final triumph of the saints, we may expect to see manifested all the spiritual deceptions that have existed for six thousand years. This will be followed by the wrath of that dragon power that is to oppress the saints in the "time of trouble, such as never was." (Dan. 12:1)
But the view does not stop here with the thirteenth chapter, and leave the saints in the time of trouble, under the oppression of the beast and his image. John looks but a step further, and sees the saints in triumph and victory on Mount Zion with the Lamb, as recorded in the first five verses of the fourteenth chapter. Thus we see that the thirteenth, and the first five verses of the fourteenth chapter of Revelation are a connected chain of prophecy, pointing out the tyrannical rule of the beast and image over the saints, also of the saints' final triumph on Mount Zion with the Lamb, with palms of victory, singing the new song of victory over the beast and his image. Here the view closes with the fifth verse, and John in vision is taken back, and brought down through the events connected with the proclamation of the coming and kingdom of our Lord Jesus Christ, represented by angels following each other with a message.
This next prophetic chain commences with the sixth verse of the fourteenth chapter. Here six angels are introduced, five of them having sayings or cries. The messages of the first three angels are directed to those living on the earth. And as literal angels are not sent to preach the gospel to the inhabitants of this world, we must conclude that these angels and their messages are symbols, representing three distinct messages of bible truth to be proclaimed by God's called and chosen servants. That John in vision saw literal angels in heaven, and heard their voices, is evident; but the fulfillment of the prophecy must certainly be on earth, where the messages were needed to bring out, and to perfect the church of Christ, preparatory to his second coming. The fact that the position of the Son of man upon the great white cloud, with his sharp sickle, ready to reap the harvest of the earth, is the next link in this prophetic chain, is strong evidence that these proclamations relate to the Second Advent, and that they immediately precede it.
These three angels are the same in character, though their messages differ, and each symbolizes a distinct proclamation to be given by God's servants in this mortal state, prior to the Second Advent.
These angels follow each other. It is expressly stated in reference to the second angel, "And there followed another angel, saying, Babylon is fallen, is fallen." Also, of the third it is said, "And the third angel followed them." The first angel delivers the burden of his message, and then gives place to the second, who follows. The second gives his important message, and gives place to the third, who finishes his work and retires from the field before the "Son of man" is seen on the great white cloud.
To say that these three messages are to be given at the same time, is as absurd as to teach that the seven angels of Revelation all sound at once. Order is heaven's first law. But what perfect confusion would be caused in the church of Christ, if the messages of these three angels, so unlike each other, should be proclaimed with loud voices at the same period of time!
All Advent believers have been ready to admit that the first of these three angels symbolized the proclamation of the second coming of Christ and the judgment, that has been given, especially in this country, and has called out a people who profess to be looking for Christ. As this view, which has been so universally adopted, is the only consistent view that can be taken of this subject, we feel in duty bound to adhere to it. But when this view of the first angel is taken, we are naturally led to look for two other distinct messages to be given to the people of God, in fulfillment of the sayings of the second and third angels. Those who admit that the message of the first angel has been given, to be consistent, should not teach that it lasts to the coming of the Lord; for in so doing they give no place for the two that follow, and two important links of this prophetic chain are taken out and laid aside. This will not do. Each angel's cry must have a distinct fulfillment prior to the Second Advent. To say that the first message is to be given before the Lord comes, and the second and third after that event, is too gross an absurdity to be advanced by any one.
We do not say that the "everlasting gospel" has ceased to have effect upon all, for some are now embracing the doctrine of the speedy coming of the Lord, who have not been identified with the Advent people in the past movements. But that the burden of the message of the first angel is in the past, let the facts in the case testify. We have only to compare the present state of the Advent cause with the past, say from 1840 to 1844, to see that the special flight and proclamation of the first angel is in the past. Neither do we say that the message of the second angel, setting forth the fallen state of the various sects, can not be seen by those honest children of the Lord who find themselves bound by sectarian creeds. But when we compare the wonderful movement under the second angel in 1844, when the entire Advent body, with very few exceptions, came away from the several churches, with what has been done since that time in this respect, we shall not fail to see that the burden of the second angel is in the past, and that its state was prior to our great disappointment in 1844.
Those who are giving the warning message of the third angel have followed down the simple chain of prophecy. While the first message was being given, our eyes were holden that we did not see the second, and so in relation to the third, while the second was being given. Now we see the third message as clearly as we saw the former ones. In fact, we are able to define our position with much more clearness than ever before, for this reason, we can now see the several links of the prophetic chain contained in this chapter.
To avoid the natural and reasonable conclusion that the third message is to be given now, efforts are being made to show that the Advent people have been entirely mistaken in their application of the first and second.
Henry Jones, in an article in the "Advent Harbinger," labored to show that the three angels would be heard after Christ was seen coming in the clouds of heaven. We are of the opinion that he will have to enjoy this view alone, or nearly so, for certainly by few, if any, can be found who will adopt a view so absurd. Really, we should think it would be too late to dispatch three angels, with each a different message, "to preach unto them that dwell on the earth," after Christ is seen coming in the clouds of heaven.
On the other hand, O. Stowe, in an article published in the "Advent Herald," labors hard to remove the bounds and carry the messages of the three angels back to the 12th, 14th and 16th centuries, to the days of Waldo, Wickliffe and Luther. But as the history produced does not at all fit the prophecy, we think the view nearly as absurd as that which places the three messages after Christ is seen coming.
We will now examine the messages of the three angels.