The Book of Revelation Chapter 23 – The Seventh Temptation

Chapter 23

The Seventh Trumpet



The last three of the seven trumpets are called ‘woes.’ This is because they are more severe than the previous four. They are also called woes because they are cumulative, each one more severe than the previous one. This is a valid assertion, because the seventh and last trumpet and last ‘woe’ ends with the end of the world and the destruction of all things. This ‘end’ is also indicated by the statement made to the Advent Movement/Philadelphia Church, where it is said:

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.  Rev. 10:7.

All of God’s mysteries will come to an end, when the last trumpet sounds. This indicates that the events listed under the seventh trumpet, are a description of what takes place at the end of the world. The sounding of the seventh trumpet begins the climax of the ages. All the events in the last half of the Book of Revelation occur under the blowing of the seventh trumpet.

The seven churches and the seven seals, begin at the same historical time period (the period after Christ, finished His work and presence on earth), they both continue until the second coming of Christ and the end of the world. The seven trumpets follow the same pattern. The trumpets also have the same beginning and the same end as the churches and the seals.

However, even though they all start at the same time, their progression towards the end is different. The seven churches are very much focused on the beginnings of God’s new Christian Kingdom – the focus is not on the end-times – very little is said about the time of the end. The seven churches also deal with the beginnings, but it also includes much about the end-times. The seven trumpets follow the same pattern, but the focus is no longer on the beginnings. The beginnings are dealt with rapidly with the first four trumpets. The focus then shifts to the end-times, with the seventh trumpet solely dealing with the end-times.


The Kingdoms of this World become the Kingdoms of Christ

Immediately after we are told that the seventh trumpet is a ‘woe’ we are told that the kingdoms this world, at the sounding of the seventh trumpet, become the kingdoms of Christ:

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.  Rev. 11:15.

The question we have to ask ourselves is, when do the kingdoms of this world become the kingdoms of Christ? Or to pose the question another way, when does Jesus become the King? When does He become the King, who reigns for ever and ever? We find the answer in Revelation chapter 19:

And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God… And again they said, Alleluia And her smoke rose up for ever and ever. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.  Rev. 19:1, 3-6.

In these verses we are told the same things, as we are told at the beginning of the seventh trumpet. Namely, that there is great rejoicing in heaven, because “the Lord God omnipotent reigneth.” We are then told how He is decked out in all the emblems of kingship and the first actions He takes as the King:

His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords.  Rev. 19:12-16.

In these verses Jesus is described as KING OF KINGS and He acts like a King, who administers due justice by punishing the guilty. These verses are repeating and enlarging, on what we have already been told, at the beginning of the seventh trumpet. And the same repeat and enlarge principle, applies to verses from the Old Testament. These verses in Revelation (about Jesus becoming King and ruling over the nations), are amplifying, interpreting and explaining the same event told in different ways in the Old Testament, as explained by Ellen White:

The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days as presented in Daniel 7:13; and the coming of the Lord to his temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.  GC 426.

However, there is one crucial difference. The verses in the Old Testament are referring to the beginning of the process, that ends with Christ’s inauguration as King. The verses in Revelation are referring to the end of the process, with the actual inauguration of Christ as King.

Jesus plays many roles throughout the history of this world. His first role is the Creator. After creation, He become the God of the Old Testament – Yahweh. Then He is incarnated into this world as the Lamb, the Son of God, and the Son of Man. At His ascension into heaven, He became our High Priest. At present He is still our High Priest, and grace and mercy and forgiveness and salvation are still available to mankind. However, at some point in the future, probation will close and Christ’s role will change again, this time from High Priest to King. Ellen White commenting on Christ closing work of mediation states that:

…all who through the testimony of the Scriptures accept the same truths, following Christ by faith as He enters in before God to perform the last work of mediation, and at its close to receive His kingdom—all these are represented as going in to the marriage. Ellen White, Christ in His Sanctuary, p. 156.


“And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.” Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Day in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits. GC 479.

In both these citations of her work, Ellen White states that Christ will receive His kingdom at the end of His work of mediation. At the end of His mediation, He ceases to be our High Priest, because probation is over. Therefore, as one role ends, another begins. His High Priestly role gives way, to His role as King. This change of roles is also known as the ‘Marriage of the Lamb’ (see Rev. 19:7).

Jesus gave a brief insight into the Marriage of the Lamb, when He was approaching Jerusalem, for the last time. On that occasion there was much jubilation, because the people thought their King was coming and would take up His throne in Jerusalem and reign from there. Jesus wanted them to know that this was not the time for Him to be crowned King, therefore He told them a parable to illustrate the true sequence of as to how these things would unfold:

And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.  Lu. 19:11-15.

For our purposes it is not necessary to read the whole parable. What we need to note is that Jesus is speaking about Himself and He is saying that He would not receive His Kingdom on this earth, but in heaven. While he was gone His servants should occupy themselves with building His kingdom on earth. [Christ’s kingdom is not physical but spiritual, see Lu. 17:20, 21]. In other words, while Jesus is away, life on earth would continue. Bible prophecy tells us, that He eventually receives His kingdom in heaven, after which He then returns.

The important point is that the marriage takes place in heaven. God’s people are not physically present at the marriage ceremony, but they are invited to take part in the marriage feast (see Rev. 19:9). The marriage is when Christ receives His kingdom. He receives His kingdom because the judgment has finished determining who are the citizens of the kingdom. It is only after probation has closed, that it can be known who is saved and who is lost. It is at this point in the plan of salvation that Jesus makes the solemn declaration:

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.  Rev. 22:11.

And it is at this point that Jesus changes roles, changes robes, and swaps all the emblems and insignia of one office for another:

As Jesus moved out of the most holy place, I heard the tinkling of the bells upon His garment; and as He left, a cloud of darkness covered the inhabitants of the earth. There was then no mediator between guilty man and an offended God. While Jesus had been standing between God and guilty man, a restraint was upon the people; but when He stepped out from between man and the Father, the restraint was removed and Satan had entire control of the finally impenitent. It was impossible for the plagues to be poured out while Jesus officiated in the sanctuary; but as His work there is finished, and His intercession closes, there is nothing to stay the wrath of God, and it breaks with fury upon the shelterless head of the guilty sinner, who has slighted salvation and hated reproof. In that fearful time, after the close of Jesus’ mediation, the saints were living in the sight of a holy God without an intercessor. Every case was decided, every jewel numbered. Jesus tarried a moment in the outer apartment of the heavenly sanctuary, and the sins which had been confessed while He was in the most holy place were placed upon Satan, the originator of sin, who must suffer their punishment. Then I saw Jesus lay off His priestly attire and clothe Himself with His most kingly robes. Upon His head were many crowns, a crown within a crown. Surrounded by the angelic host, He left heaven. Ellen White, Early Writings, pp. 280, 281.


The Nations are Angry

When Jesus is inaugurated as King, this means that the time of probation is over. The role of Christ has changed from Hight Priest to King. There is no more, High Priestly ministry, before the throne of the Father, pleading for mercy. Therefore, there is no more Holy Spirit pleading with the people. This means that there is no more restraint upon the people or the nations of the earth. Jesus said, that before He comes back, that:

And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.  Matt. 24:6, 7.

In other words, there will always be wars before Jesus comes back, but because it states that ‘the nations are angry’ after the inauguration of Jesus as King, it means that this will be an especially violent time of war, between people and nations and it is because the Holy Spirit has been withdrawn, but it is also because of ‘the wrath of God.’


The Wrath of God

After the inauguration of Christ as King, and after the anger of the nations, the next thing mentioned under the unfolding seventh trumpet, is ‘the wrath of God.’ This is an obvious reference to the seven last plagues:

And the nations were angry, and thy wrath is come…  Rev. 11:18.

And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.  Rev. 16:1.

The wrath of God is not a popular ‘talking point’ within Christendom. But God’s justice and God’s wrath, is just as much a part of God, as is His love, grace and mercy. When Jesus was conversing with Moses on Mt. Sinai, He proclaimed His ‘name’ (character and purpose), in the following manner:

And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.  Ex. 34:57; cf. Nahum 1:2, 3. Ex. 23:7.

The part where Jesus describes Himself as being “merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin” is core Christendom and beloved by all. But the last part, “and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation” is seldom mentioned, understood or appreciated. And yet the Bible is full of incidents, where God’s wrath was either threatened or actually occurred, because He “will be no means clear the guilty.” God is slow to anger, but when Jesus finishes His work as the mediator on our behalf, there is no more mercy pleading for fallen humanity – intercession is over – mercy is over – the guilty now experience the full wrath of God, in the form of the seven last plagues.

This is why the anger of the nations and the wrath of God happen virtually simultaneously. The nations have always been angry (see Matt. 24:6, 7, 21). And in the last days, when the seven last plagues are poured out, they are going to be especially angry – with each other – and with God’s people.


Judging the Dead

At the close of the seven last plagues, the next event mentioned under the seventh trumpet is the judgment of the dead:

…and the time of the dead, that they should be judged…  Rev. 11:18.

When Jesus exchanges His High Priestly attire for His Kingly robes, this means that, the judgment He has been involved with, typified by the Day of Atonement is over. When He becomes King, a new judgment begins. In theological terms the previous judgment is called the ‘investigative judgment’ and the new judgment is called the ‘executive judgment.’ In the investigative judgment it is determined who will become the citizens of Christs Kingdom. When the full complement of citizens is determined, Jesus comes back to take them to Heaven. Once the Kingdom is set up in Heaven, the executive judgment begins. The executive judgment cannot begin until the resurrected saints are in heaven because:

Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?  1 Cor. 6:2, 3.

In these verses, Paul is admonishing the Corinthians for taking each other to court and accusing one another. He reminds them that they are destined to judge angels. Therefore, if they cannot sort out their differences in an appropriate manner on earth, how can they possibly judge the world and angels in Heaven.

The point is, God in His wisdom, has decided that those who fell into sin (and escaped), should assist in judging those who also fell into sin (but chose not to escape). This judgment will sit for 1000 years. At the end of the 1000 years, those who were judged will be resurrected to hear the result of the judgment and receive whatever punishment is deemed just (see Rev. 20:4-15).


Reward the Saints

The next event mentioned under the seventh trumpet is the rewarding of the saints:

…and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great… Rev. 11:18.

Jesus often spoke about rewards in His parables. He spoke about giving resources (talents, pounds, vineyards, etc.), to His people, then He spoke about ‘going away’ and upon His return He would, give rewards to those who had preserved these resources, and especially to those who had ‘increased’ the resources. He also specifically mentioned these rewards at the very end of the Bible:

 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.  Rev. 20:12.


Destroy them who Destroy the Earth

The rewards are distributed to those who have been good stewards of God’s earth and its resources. This is now contrasted with those who have not been good stewards of God’s creation:

…and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.  Rev. 11:18.

As much as we would like to think that God’s wrath is directed against those who are responsible for environmental damage to the earth, this is just a minor issue compared to what God finds especially offensive. As is often the case, we have a type and antitype situation here, which helps us understand what the real issue is. The type comes from the antediluvian world, when God ‘washed’ the world clean of its corruption. We have the benefit of inspiration to tell us why God had no other choice, other than act the way He did:

…if there was one sin above another which called for the destruction of the race by the flood, it was the base crime of amalgamation of man and beast which defaced the image of God, and caused confusion everywhere. God purposed to destroy by a flood that powerful, long-lived race that had corrupted their ways before him.  Ellen White, Spiritual Gifts, vol. 3, p, 64.  

Man was amalgamating what God had determined should remain separate and distinct. The effect was to destroy the image of God in His creation. Scripture tells us that by studying what God has created, we can see/find God (see Ps. 19:1, 97:6; Acts 14:17; Rom. 1:20). Therefore, if what God has created can be defaced or destroyed, then our ability to understand and see/find God, is also defaced or destroyed.

The type that resulted in the destruction of the antediluvian world, is being repeated and enlarged upon today. The antitype is made possible by rapid advances in scientific and technological knowledge, accompanied by a corresponding decline in morality, ethics and ‘seared’ consciousness (see 1 Tim. 4:1, 2; Rom. 2:5; Titus 1:15, 16). These reprobates who are busy trying to eliminate the image of God, expressed in His creation of the earth, will all suffer the same fate as those who attempted the same thing in the antediluvian world.


The Ark of His Testament

After God declares that He will destroy them that destroy the earth, the next event that occurs under the seventh trumpet is:

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament…  Rev. 11:19.

Whilst the plan of salvation was operational, the temple of God, was never open. It was only open to the priests and the high priest, and only fractionally open even to them. But now the temple is open to all, which means that the plan of salvation is no longer operational – probation is over – there is no more mercy.

Because the temple is now ‘open’ the contents of the temple are now ‘visible.’ The focus of attention is the ark of the covenant. The ark is a vessel for holy things. In this case, the holy things are the ten commandments. Mankind has consistently despised these ‘holy things’ – God wants to remind rebellious mankind why the history of the world is about to close, because:

For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.  Rom. 10:3.

God’s righteousness is based on His law (see Rom. 2:12-16). Therefore, God wants all those who despised His law, to know why they have lost their chance for salvation. It is possible that when the ark of His testament becomes ‘visible’ that this prophecy has a specific fulfilment, just before the return of Jesus:

When God’s temple in heaven is opened, what a triumphant time that will be for all who have been faithful and true! In the temple will be seen the ark of the testament in which were placed the two tables of stone, on which are written God’s law. These tables of stone will be brought forth from their hiding place, and on them will be seen the Ten Commandments engraved by the finger of God. These tables of stone now lying in the ark of the testament will be a convincing testimony to the truth and binding claims of God’s law. Ellen White, SDABC, vol. 7, p. 972. (Letter 47, 1902).

…the clouds sweep back, and the starry heavens are seen, unspeakably glorious in contrast with the black and angry firmament on either side. The glory of heaven is beaming from the gates ajar. Then there appears against the sky a hand holding two tables of stone folded together. The hand opens the tables, and there are revealed the precepts of the decalogue, traced as with a pen of fire. The words are so plain that all can read them. Memory is aroused, the darkness of superstition and heresy is swept from every mind, and God’s ten words, brief, comprehensive, and authoritative, are presented to the view of all the inhabitants of earth. Wonderful code! wonderful occasion!  Ellen White, The Spirit of Prophecy, vol. 4, pp. 456, 457.


The Mystery of God

Before we deal with the last event under the seventh trumpet, we need to deal with something glossed over in chapter 10.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.  Rev. 10:5-7.

Here Jesus is promising, that when the seventh trumpet sounds the mystery of God will be finished. And this must be a momentous event, because notice how this promise is accompanied by a solemn oath, based on the credentials of the Creator, no less. What is also interesting, is that this is a repeat and enlargement of what is recorded in Daniel 12:

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?  And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.  Dan 12:4.

This account in Daniel, is about the purpose and role of the prophecies in the Book of Daniel. It tells us that the Book is ‘sealed’ – which means that it will not be understood. But we are also told when the Book would be understood – it would be understood at the time of the end. At the time of the end, “many shall run to and fro and knowledge shall be increased” – this message is a cryptic Jewish method of stating that many would ‘run to and fro’ in the Book of Daniel, and knowledge (understanding) of the prophecies in the Book would increase:

Wolff believed the coming of the Lord to be at hand, his interpretation of the prophetic periods placing the great consummation within a very few years of the time pointed out by Miller. To those who urged from the scripture, “Of that day and hour knoweth no man,” that men are to know nothing concerning the nearness of the advent, Wolff replied: “Did our Lord say that that day and hour should never be known? Did He not give us signs of the times, in order that we may know at least the approach of His coming, as one knows the approach of the summer by the fig tree putting forth its leaves? Matthew 24:32. Are we never to know that period, whilst He Himself exhorteth us not only to read Daniel the prophet, but to understand it? and  in that very Daniel, where it is said that the words were shut up to the time of the end (which was the case in his time), and that ‘many shall run to and fro’ (a Hebrew expression for observing and thinking upon the time), ‘and knowledge’ (regarding that time) ‘shall be increased’” Daniel 12:4. Ellen White, quoting Jewish scholar and Adventist evangelist, Joseph Wolff, Great Controversy, p. 359.

When people began to ‘run to and fro’ in the Book of Daniel, at the time of the end, ‘the wise’ began to understand. They saw the connection between Daniel 12 and Revelation 10. ‘The wise’ saw that Daniel 12 was a prophecy and Revelation 10 was the fulfilment of that prophecy. They saw that God was calling a people to ‘prophecy again’ about the things they had discovered. They saw that the purpose of the prophesying was to produce a people ‘purified and made white’ and they saw that this purifying was an essential part of the mystery of God being finished. Therefore, the mystery of God being finished and the people purified are the same thing. Is there further Scriptural evidence for such a conclusion? Yes, there is! Paul tells his Colossian converts, that he has been commissioned to reveal unto them and the world, a ‘mystery:’

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:  Col. 1:25-28.

This is the great, grand event that God wants accomplished, under the sounding of the seventh trumpet – “Christ in you, the hope of glory” – so that – “we may present every man perfect in Christ Jesus.” [This section/topic/issue will be repeated and enlarged upon when Revelation 14 is dealt with].


The End of the World

The last event to occur under the sounding of the seventh trumpet is the end of the world – the end of this world’s history.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.  Rev. 11:19.

Under the seventh trumpet, we have seen Jesus change roles from High Priest to King, we have been told this is the time to begin the judgment of the dead, and the beginnings of God’s wrath (seven last plagues), we have heard the promise of rewards to Christ’s faithful servants, we have been told of the nation’s anger, we know that the Most Holy Place will be ‘opened’ and the contents be made visible, and we know that it is at this time that the mystery of God will be accomplished. These are all end-time events. In other words, the seventh trumpet is dealing with the time from the end of probation until the end of the world. This conclusion is confirmed when we compare the end of Revelation 11, with the end of Revelation 16. We know that Revelation 16, is about the end of the world because the chapter is about the seven last plagues. The endings are the same, the ending in chapter 16, is more elaborate and detailed because we are witnessing, the principle of repeat and enlarge being employed, yet again.

The End – Rev. 11 The End – Rev. 16
… and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.  Rev. 11:19. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great… And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.  Rev. 16:18-21.



The Book of Revelation is basically in two parts. The first 11 chapters are largely dealing with history that has already occurred. We only have short/small glimpses into the future at the very end of each series of seven. However, the second half of the Book of Revelation is all about future events (except for the introduction). It is about the explosive, intense climax of the ages – the final great clash of two kingdoms – the Kingdom of Christ and the Kingdom of Satan. It is the final chapter in the long great controversy between these two adversaries.

Because the seventh trumpet is a delineation of the last day events, from the close of probation to the destruction of the world, it functions like an introduction to the rest of the Book of Revelation. The seventh trumpet contains a short summary of events that occur later in the second half of Revelation. In other words, the second half of Revelation is a repeat and enlargement of the seventh trumpet.


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