Eureka - An Exposition of the Apocalypse - John Thomas
Chapter 12 10.
III -- The Little Open Scroll Fourth Section of the Seventh Seal "The Great Day of Ail-Shaddai" Summary The son of Man similitude, seen by John originally, in the midst of the seven lightstands, reappears in this chapter. As the Lamb that had been slain, he saw him take the seven-sealed scroll then unrolled, and which no man could open or "see" (ch. v. 6, 7); but in this chapter, as the Lion of the Tribe of Judah, who had prevailed to unroll the scroll, he sees him with a little scroll in his hand unrolled, or opened. He stands with his right foot upon the sea of the ten-horned dominion; and his left on the earth of the two-horned dragon power; burning with devouring fire: and roaring with the voice of a lion in the utterances of seven thunders; and in the annunication, that there should be, chronically, no more time: but that in the days of the sounding of the seventh angel, or third woe, the mystery of the Deity as he had declared the good news to his servants the prophets, should be finished. John, as a representative of his constituents, digests the little open scroll of seventh vial judgments. He is embittered in the execution of them, but sweetened by the results; for he executes on peoples, nations, tongues, and kings, the judgments written; and afterwards rejoices in "victory over the beast, and over his image, and over his mark, and over the number of his name."See "Tabular Analysis," Vol. 2 pp. 120-124 Translation Apoc. 10 1. And I saw another powerful angel descending out of the heaven, having been clothed with a cloud, and the rainbow upon the head, and his face as the sun, and his feet as pillars of fire. 2. And he had in his hand a little scroll which had been opened, and he placed his right foot upon the sea, and the left upon the earth, and he cried with a loud voice like as a lion roars: and when he cried, the seven thunders uttered their voices. 4. And when the seven thunders uttered their voices, I was about to write: and I heard a voice out of the heaven, saying, to me, Seal, the things which the seven thunders uttered, and write them not. 5. And the angel whom I saw standing upon the sea, and upon the earth, lifted up his hand to the heaven, and sware by him who lives for the aions of the aions, who created the heaven and the things in it, and the earth and the things in it, and the sea and the things in it, That the time shall not be longer: but in the days of the voice of the seventh angel when he shall sound, the mystery of the Deity shall also be finished, as he hath announced the glad tidings to his servants the prophets. 8. And the voice which I heard out of the heaven was again speaking with me, and saying, Go, take the little scroll which has been opened in the hand of the angel who stands upon the sea, and upon the earth. 9. And I went to the angel, saying to him, Give to me the little scroll. And he saith to me, take and eat it up; and it shall imbitter thy belly, but in thy mouth it shall be sweet as honey. 10. And I took the little scroll out of the hand of the angel, and I ate it up; and it was in my mouth as honey, sweet: and when I had eaten it, my belly was imbittered. 11. And he saith to me, Thou must again prophesy against many peoples, and nations, and tongues, and kings. Exposition The political death of the eastern Roman empire, and the transfer of its capital to the Ottoman Dynasty, interrupts the continuity of apocalyptic prophecy, as it did that of history. Having brought us down to the death of "the third," the historian informs us of the grief and terror of "the rest of the men who were not killed by the plagues of the second woe; and who changed not from the worship of the daemonials and idols;" and then bidding an everlasting farewell to the Greeks, carries the reader back over four hundred years to the consideration of the state of Rome, a.d. 1000. Not so, however, with the apocalyptic prophecy. It does not carry us back in this tenth chapter. It leaves the Euphratean Ottoman angelpower in possession of the Dragon throne; and takes no further notice of it for upwards of three hundred and sixty years. At the end of this period, it again invites our attention to "the great river Euphrates" -- to the power so named, because it was the fourth angel "bound by the great river Euphrates," as it is bounded eastwardly at this day. Our attention is called to it in ch. 16:12, as to a sign in the heavens of the coming of the Son of Man; in other words, as to the sign of the approaching descent of the powerful angel out of the heaven, having the rainbow upon the head. The water of this Euphrates is said to be dried up in preparation of the way of the Kings of a Sun's risings -- he hodos ton basileon ton apo anatolon heliou. The drying up of the water of a river is the destroying of the river; and consequently, of the power represented by the river. The fourth Euphratean angel-power, "the great destroyer," is itself doomed to destruction; and its decadence is a great sign in the political aerial of the approaching descent of the Rainbowed Angel, out of the heaven; in other words, of the manifestation of the sons of the Deity, the future kings who shall rule the earth and sea. This tenth chapter carries us forward in vision to this great crisis of the world; even to "that great day of the Deity who is All-powerful." "Behold," saith the Spirit, "I come as a thief" (ch. 16:15). The rainbowed angel is the Spirit's symbol in that coming. It represents him in "that great day" -- "the great and terrible day of Yahweh;" when he shall "roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; and he shall be the hope of his people, and the strength of the children of Israel" (Joel 2:31; 3:16). The time of this vision is the concluding period of that division of the seventh trumpet termed the "sixth vial." The rainbowed angel is developing "in his chambers, with his doors shut about him; and hidden as it were for a little moment" (Isa. 26:20) under that vial; and before the gathering of the kings of the earth, and of the whole habitable into the place called in the Hebrew tongue "Armageddon." From this obscurity he emerges, and descends with burning and destructive effect upon the nations of "the earth" and "the sea." His advent being before the conclusion of the sixth vial, he has all the work of the seventh vial as "his work before him" (Isa. 40:10; 62:11). We are now living under the sixth vial, contemporarily with the drying up of the fourth Euphratean angelpower, and the diplomatic operation of the unclean spirits of daemons like frogs. The next event is the development of the powerful angel of this tenth chapter. It is therefore not in the past, as nearly all the commentators of the world imagine; among whom stands out conspicuously the author of the Horae Apocalypticae. But we need not waste time and space in the consideration of their theories. The things represented by the scene are yet future. We have, therefore, no historical illustration to offer. Hence, my business will be to analyze the symbols, and reduce them by the process to their literal signification, that we may know "what the Spirit saith," by the vision, "to the ecclesias." But before proceeding to this analysis, I remark, that the position of this sceno-dramatic vision in the apocalypse is admirable. Having disposed of the Greek division of the apostasy by the death of its sovereignty; and having likewise by the first four trumpets previously eclipsed the luminaries of the Latin West -- the Spirit now sets strikingly before us, that all-powerful organization which will result from the Nave of the Deity opened in the heaven, with the ark of his covenant in the midst, as revealed in ch. 11:19. In the eighteenth verse of this chapter, the resurrection of the saints, their judgment, and consequent recompense, are set forth. These, in their spiritual relations, constitute "the Nave," or the Most Holy Heavenly, within the veil; no longer flesh and blood, but spirit, as Jesus now is; for they are to be "like Him" (1 John 3:2). Being thus identified with him, and "glorified together," and in the free reception of all things with him (Rom. 8:17, 32) only not equal to him in rank (Eph. 1:22; Col. 1:18) the saints are also "the ark of the covenant in the nave." This being all developed in the hidden chambers (Isa. 26:20) into which the outer world has no admission, the doors being shut against it, they are apocalyptically "in the heaven," though standing upon the globe. In this secret place of the Highest, they are in preparation, or being prepared for manifestation -- for the epiphaneia and apokalupsis, epiphany and apocalypse, of Rom. 8:19, and 2 Thess. 2:8. When thus prepared in the chamber under all the circumstances indicated in the phrase, "Behold I come as a thief" (ch. 16:15), they stand forth in manifestation as the "powerful angel descended out of the heaven, clothed with a cloud; a rainbow upon the head; his face as the sun, and his feet as pillars of fire." This is the Strong Man of Psa. 19:5; in other words, "the Spirit and the Bride" of Apoc. 22:17, who in this glorious manifestation are "one," as the head, and the body, and the life, are one. As a bridegroom, he will have come out of his chamber; and as a strong man he will rejoice for the race he has to run. This all-powerful angel is not only strong, but he is a Man of War. Yahweh ish Milkhamah, says Moses; Yahweh shemo; "He who shall be is a man of War; Yahweh is his Name (Exod. 15:3). This angel of the tenth chapter is this same Yahweh-Warrior, styled in a multitude of places, Yahweh Tz'vaoth, He who shall behosts. The "He" is the Eternal Spirit "who created the heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein" (ch. 10:6); and the "hosts," Jesus and his Brethren. The phrase is very incorrectly rendered in the English version, "the Lord of hosts;" but Yahweh does not signify Lord; nor is it in the construct case. It is absolute, and signifies simply, with Tz'vaoth, hosts, not of hosts. Yahweh Tz'vaoth, is a title chosen by the Spirit to intimate that at a certain time appointed he would be apocalypsed in hosts. He has been manifested in One, styled "His Holy One" and "the Holy and the Just One" (Acts 3:14); but he is also to be manifested in "hosts" of holy and just ones, after the same manner. This multitudinous manifestation of the Spirit by spirit is the basis of the symbols of the Apocalypse, as I have already shown in the first volume of this work. The Son of Man similitude is identified with multitude by "his voice," which is "as the sound of many waters" (ch. 1:15); "many waters" in this book signifying "peoples and multitudes, nations, and tongues" -- ch. 17:15; hence Ezekiel, who saw the same hosts in symbol, speaks of the voice, or noise, as "the noise of great waters, as the voice of strong ones, shaddai, the voice of speech, as the noise of a host" (ch. 1:24); and Daniel who saw the same multitude says, "the voice of his words like the voice of a multitude" (ch.10:6). In the tenth chapter of the Apocalypse are set forth these seen of Ezekiel, Daniel, and John, as the rainbowed angel. He is herein ready for action -- the strong and mighty warrior prepared for combat with the Man-Image seen by Nebuchadnezzar in his dream. Here, then, are two men, representing two belligerent powers -- the one, that of the Kingdom of Men; the other, that of the Kingdom of the Deity. Nebuchadnezzar's Image was the aggregation into one symbolic man, of a multitude of powers contemporary with many generations; so this one powerful angel is an aggregation into One Body, named Yahweh Tz'vaoth, of all saints accounted worthy of cooperation with the Lord Jesus in the execution of "the judgment written." "Judgment," says Daniel, "was given to the saints;" and this rainbowed angel is their symbol, representing their aspect in the possession of judicial power, and ready to "destroy them who corrupt the earth" (ch. 11:18). This, then is the "All-powerful Lord God, who is, and was, and is to come" (ch. 11:17); in "the Omega" and terminal manifestation of the Eternal Spirit. This manifestation is yet in the future -- is "to come;" and therefore, it is spoken of in ch. 16:5, as one that "shall be;" for "Shall be is his name" -- Yahweh shemo. The symbol of these "hosts" is styled "an angel," because the Spirit incorporate in them has a mission; which is to "take the kingdom, and to possess the kingdom and dominion, and the greatness of the kingdom under the whole heaven" (Dan. 7:18, 27); or, as it is expressed in Apoc. 11:15, "the kingdoms of this world," that they may be the kingdoms of this powerful angel, styled there, "our Lord and his Christ" or Yahweh Elohim. 1. The Clothing with Cloud The angelic symbol is peribeblemenon nephelen, one who hath been clothed with a cloud. Hence, there was a time when this clothing had not been developed. Understanding that the nucleus of the symbol is "the Lord the Spirit," who is "the resurrection and the life," we may perceive, that there is an epoch, or point of time, when the Spirit had not as yet clothed himself with the cloud. In symbolic language, cloud is representative of a mighty host. Thus, in addressing Gog, the Spirit saith: "thou shalt be like a cloud to cover the land, thou, and all thy bands, and many peoples with thee" (Ezek. 38:9). This is a very ample cloud, widespread as the Holy Land; and composed of "a great company, and a mighty host" (verse 15). So also, in Jer. 4:7, 13, speaking of the lion of Babylon, the destroyer of the Gentiles, he says, he should come against Judah "as clouds, and his chariots as a whirlwind." Cloud signifies the same sort of thing in the scene before us; that is, a host or multitude. The point of time when the Spirit is not clothed with this multitudinous cloud, is from his first touching ground at his coming to the completion of the judgment of his household. How many months may be occupied in this judicial cleansing of the house, I am not prepared to say. In ch. 11:18, it is styled, "the time of the dead that they should be judged;" but how long the time of their judgment may be, is not revealed. It will not be the work of an instant; for the dead in Christ have first to be brought out of their graves; and then gathered by angelic agency from one end of heaven to the other (Matt. 24:31). After this "gathering together unto the Lord Jesus Christ" (2 Thess. 2:1); the risen dead, and the contemporary living, of the household, have all to give account of themselves to the Deity (Rom. 14:12). This is "the dead, small and great, standing before the Deity; and being judged out of those things written in the books, according to their works" (ch. 19:11). Whosoever of them cannot give a scripturally good account of themselves, are rejected, and expelled into the darkness of the outer world of "the earth" and "the sea," where they will in body receive things evil (2 Cor. 5:10); and "of the flesh reap corruption" (Gal. 6:8); but, on the other hand, those whose account of themselves is deemed good, they will receive in body things which are good, and "of the Spirit reap life everlasting." This is their quickening, transformation, or change, "in a moment, in the twinkling of an eye, at the last trump;" that is, the seventh, to which the rainbowed angel belongs (1 Cor. 15:52). This is their being "clothed upon with their house which is from heaven," not from the grave; a clothing in which, in relation to each one so clothed, "mortality is swallowed up of life" (2 Cor. 5:2-4). Here, then, is work for an epoch, but of how long a duration, I cannot tell. This, however, we may know, that the accepted will be a host -- "a great multitude which no man can number, of all nations, and kindreds, and people, and tongues, who stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands" (ch. 7:9). This is the host symbolized by the cloud. The Spirit clothes himself with them all, when, by their quickening, they become spirit, on the principle, that they who have been born of the spirit are spirit (John 3:6). And how could we better symbolize this Spirit-Host than by "a powerful angel clothed with a cloud" -- a great cloud of witnesses, of whom, in the days of their flesh, "the world was not worthy?" 2. The Rainbow Now, over or upon the head of this angel, John saw "the rainbow." Before iris, all the recent editors of the text insert he, "the" which is no doubt correct, as having special reference to the rainbow in ch. 4:3. This is the symbol of the covenant, and inseparably connected with the throne. Upon this sat one like a jasper and sardine stone; and, as the rainbow was round about the throne, it was also over Him who sat thereon. The occupant of the throne is the Spirit, and those to whom he says, "he that overcomes will I grant to sit with me in my throne;" so that the rainbow arches over all such. The Spirit-Host is the pillar of cloud between the Cherubim, which reflects the light of the divine countenance, and develops the bow. This token of the Abrahamic covenant is well and appropriately placed over "the Head" of the Angelic SpiritHost, seeing that in Him all the fulness dwells; and that, in the days of his flesh, his blood was the blood of that covenant brought into force by His death; and by which all the individuals of the cloud were sanctified (Heb. 9:15; 10:10). Arching over this symbol, it signifies that the angel is a company of kings and priests, related to the rainbowed throne -- the throne covenanted to David and his seed. The rainbow occurs only twice among the symbols of the Apocalypse; once in the fourth chapter, and again in the tenth. When seen by the scribe instructed for the kingdom of the heavens, it reminds him of "the covenants of promise," in which he has become interested by adoption into "the Commonwealth of Israel," when he put on Christ by immersion, as "the obedience of faith" (Eph. 2:12; Gal. 3:27, 29; Rom. 16:26). The rainbow token in a scene reminds him, that the symbol with which it is associated, has to do with the Holy Land, and the Kingdom, of which the land is the territory. It suggests, that the things signified by the symbol are connected with the avenging of the holy (Dan. 8:14), when the covenant with Jacob, and the covenant with Isaac, and the covenant with Abraham, has been remembered; and the land also (Lev. 26:42). 3. The Face as the Sun The face of the angel is identical with the countenance of the symbolic Son of Man in ch. 1:16 -- "his face as it were the Sun;" or, "his countenance as the sun shineth in his strength." In the vision which Daniel saw of the same, "his face was as the appearance of lightning, and his eyes as lamps of fire" (ch. 10:6). Ezekiel saw the same brightness in his vision of the Elohim; "whose appearance was like burning coals of fire, like the appearance of lamps;-- the fire was bright, and out of the fire went forth lightning" (ch. 1:13). Fire and glowing brightness are symbols of the Spirit in intense and destroying activity "Our Deity," says Paul, "is a consuming fire." The bright and fiery aspect of this apocalyptic symbol, identifies it with spirit-manifestation. It is a symbol of which the Sun of Righteousness is a constituent; and hence the sunshine of his face. This symbolic fire and brightness John saw in vision, find their significance in part, in 2 Thess. 1:8; and 2:8; where Paul speaks of the apocalypse of the Lord Jesus with a fire of flame, and consuming with spirit of his mouth, and destroying with the brightness of his presence. Hence, the fire and brightness of the symbol are indicative of the consuming and destroying characteristics of the hosts, which are glorified together with him, and invest omnipotence as a cloud. 4. Feet As Pillars of Fire The feet of the angel as pillars of fire. The import of this has been expounded in the first volume in treating of the feet of the symbolic Son of Man, which John says, were "like to fine brass, as if they burned in a furnace." The feet are symbols of progress, of advance into the arena of conflict; and when in intense ignition, of terrible destruction in their career. Feet, without the adjunct of "pillars of fire," are "beautiful," and indicative of good; as, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thine Elohim reigneth!" (Isa. 52:7). But the feet of the rainbowed angel are not beautiful; they are moving pillars of fire, dreadful and terrible in their desolating tramp; for wherever they tread, they kindle a fire that cannot be quenched. The rainbowed angel proclaims no good tidings, nor does he publish peace and salvation. His voice is not addressed to Zion. He is altogether a symbol of war, and destruction by the burning flame (Dan. 7:9-11). He is a fiery stream issuing and coming forth from before the Ancient of Days; and his tread is the tramp of myriads, whose mission it is to slay the beast, destroy his body, and give it to the burning flame. In the execution of this mission, he develops the judgments of the second and third angels of ch. 14:8-11; and of the scenes described from verse 14 to 20 inclusive. He is the Lord of lords and King of kings, having been clothed with the called, and faithful, and chosen; and prepared for combat with the Powers that be, whom he overcomes (ch. 17:14). He is the angel that enlightens the earth with his glory, and announces the fall of Babylon with a mighty voice (ch. 18:1-2); and is the powerful Lord God, who judgeth her, and burns her utterly with fire -- ver. 8. As constituents of the cloud with which he has been clothed, are the people of the Deity, who have separated themselves from the Apostasy; the heaven, and holy apostles and prophets; for these are exhorted to reward her as she rewarded them, to give her torment and sorrow, and to rejoice over her fall; all of which implies their previous resurrection, judgment, and acceptance (ch. 18:4-8; 20, 24). Embodied as the rainbowed angel, they are seen again in ch. 19:11-21, as the King of kings and Lord of lords, followed by the hosts of the heaven, prepared to smite the nations, and to tread the winepress of the fierceness and wrath of the All-powerful Deity. He is the angel standing in the sun, verse 17; and lastly; he is seen as the Binder of the Dragon, and the deliverer of the nations from the civil and ecclesiastical power of them by whom they are now deceived and oppressed. Such is the career of the powerful angel with "his feet as pillars of fire." 5. The Little Opened Scroll In the second verse of the tenth chapter, John says: "He had in his hand a little scroll which had been opened, " -- biblaridion aneogmenon. This was not like the scroll John speaks of in ch. 5., which was closed with a sevenfold sealing; "so that no man in the heaven, nor in earth, neither under the earth, was able to open the scroll, neither to look thereon." This "little scroll" in the angel's hand had been opened before John saw him. The opening had been completed before he took up his position upon the earth and sea. The opening of the little scroll is not represented in this chapter any more than the clothing of the angelic symbol with the cloud. These are processes accomplished in the secret place of the Most High; and before the angel presents himself before the nations as Judah's lion. The opening of the little scroll, and the clothing with the cloud, belong to "the time of the dead when they are judged and rewarded" -- when they stand before the Deity in the scene exhibited in ch. 20:12-15. In this scene the three books, or scrolls, are opened. These are the scroll of the Seven Seals, the little scroll, and the scroll of life. Down to "the time of the dead," the first is being unsealed and unrolled, as I have been expounding the operation in this volume. But when the apocalyptic developments reach this extraordinary and notable crisis of the resurrection, judgment, and quickening of the approved, whose names are written in the scroll of life, the mode of apocalyptic development is no longer as during the centuries past. The manner of apocalyptic fulfilment is changed. This change of method will be so demonstrable, that all the Deity's servants will see it; for they will be a part of it. The Spirit will have prevailed to open the seven-sealed scroll in creating the crisis which crowns the centuries; and in clothing himself with the cloud, or hosts, in, with, and by whom he destroys the Fourth Beast, and takes away the dominion of the other three. The supernatural element is now introduced, which wonderfully quickens and consummates the end. But the infusion of this into the situation does not supersede the free action of the enemy, and the counteraction of him by the symbolic angel upon seemingly ordinary principles. The scroll is opened, not to him, but to the saints, to whom the judgment is given. The Fourth Beast, or Nebuchadnezzar's Image, which covers the whole area, will contend against them, as if they were a Zinghis or Tamerlane, until defeat and destruction on every side give mankind a practical understanding of the opening of the seven-sealed scroll. The opening of the seven-sealed scroll in the giving a reward to the servants of the Deity is, to them, also, the opening of the "little scroll of the angel's hand." It is a little scroll of judgment: the scroll is little, not the judgment. The scroll unrolled is not long. The seven-sealed scroll, extending from John's day to "the time of the dead," is long. Upon its roll are inscribed judicial events extending over nearly eighteen centuries. This is not a little scroll, but a very long one. A scroll extended gives us the idea of length; and this is representative of time. A little scroll is a short time in which things written therein are to be accomplished -- a period, say of forty years, according to the testimony of Micah 7:14-17, in which "the nations shall see, and be confounded at all (this angel's) might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent; they shall move out of their holes like worms of the earth; they shall be afraid of Yahweh our Elohim, and shall fear because of thee." This is a shorttime hand to hand conflict between the Seed of the Woman and the Seed of the Serpent, in which he gets bruised on the head (Gen. 3:15). The rainbowed angel having come to the throne of judgment, and been crowned, received the testimony in receiving this little scroll, in which is written his mission. Being the king's son, he succeeds to the throne, and is crowned; and the custom established in Israel was, to deliver to the crowned ruler the testimony, according to which he was to execute justice and judgment (2 Kings 11:12). The little scroll is the finishing of the mystery of the Deity, as he hath declared, announced, or testified, the glad tidings to his servants the prophets (ch. 10:7); and it is the rainbowed angel that hath to finish it. This short-scroll finishing of the mystery is the completion of the judgments written on the outer side of the seven-sealed scroll. It is, therefore, the concluding part of this scroll -- that part, namely, which pertains exclusively to the saints, in the execution of the judgment given to them, by which they possess themselves of the kingdoms of the world. This "little scroll" is the most important fragment of the apocalypse. It contains the catastrophe of the plot, without which all the rest would be of little interest to the believer. By the angel holding the little scroll "in his hand," his power is identified with the execution of its contents, and the character of these is indicated by his voice. They are "the lightnings, and voices, and thunderings, and earthquake, and great hail," of ch. 11:19 -- the judgments of the seventh vial; which exhaust the wrath of Deity, and give victory to the saints, and rest for a thousand years (ch. 15:2; 14:13; 20:4). 6. The Position of the Angel, and how it is Acquired "And he set his right foot upon the sea, and his left upon the earth." He set or placed his feet in this position. John does not reveal to us where he was before he set his pedal pillars of fire upon the sea and upon the earth. This has to be learned from other testimonies. The things represented by this colossal angel were in existence somewhere before he made a forward move in order to set his fiery feet upon the sea and upon the earth -- upon the sea first; and afterwards upon the earth. The nucleus of the Rainbowed Unity is in present existence at "the right hand of power." It is there in the form or "fashion of a Man," "justified by spirit," and therefore spirit; and "made strong" as the Man of Yahweh's right hand, "whom he has made strong for himself" (Phil. 2:7; 1 Tim. 3:16; John 3:6; Psa. 80:17). This Spirit-Nucleus is the Lord Jesus Anointed, and by the anointing made what he is. He is the Eternal, by spirit manifested in Flesh, justified and glorified. As the nucleus of the Rainbowed Unity, he is not now standing upon the sea and upon the earth; but is in a far country, whither he went many centuries ago to receive the kingdom, and afterwards to return (Luke 19:12). This return has been long expected and earnestly desired by his servants; but, as yet, their expectation has not been fulfilled. Nevertheless, at the time appointed, styled by Paul, kairois idiois, "his own times," the manifestation of the Lord Jesus Christ will be shown by "the Blessed and Only Potentate, the King of kings and Lord of lords, who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see" (1 Tim. 6:14-16). This is the individual, personal, and simple nucleus of the Rainbowed Angelic Unity -- omnipotence incorporate in one man -- "the Man Christ Jesus" -- the SpiritMan, who says: "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Apoc. 16:15). But, where is he to come to? Where will he first stand with his feet when he returns, having received power and authority to "revive his work in the midst of the years?" In what part of the globe, or spot of earth, will he take up his position, as the place where his saints shall be gathered to him, who have made a covenant with him by sacrifice (Psa. 50:5)? Before replying to this inquiry, I remark, that different prophets in vision have seen him approaching Jerusalem at different stages of his course. One sees something in point that another did not see; but, by noting what they all saw, we are enabled to trace out his career till his "pillars of fire" stand upon the sea and upon the earth. The blessing of Israel by Moses before his death, is, unquestionably, a prophecy of their happy condition in the latter day, when dwelling in safety alone, and treading upon the high places of the earth (Deut. 33:28, 29). The blessing upon Levi, Benjamin, and Joseph, is clearly indicative of this. Thus, of Levi, he said: "Let thy Thummim and thy Urim be with the Man thine Holy One l'ish chasidecha, whom thou didst prove at Massah." This, in relation to Levi, has never been yet. "And of Benjamin he said, The Beloved of Yahweh shall dwell in safety by him." This is yet future; for, when the Beloved of the Father dwelt in the canton of Benjamin, his habitation was unsafe, and his life in danger every day. "And of Joseph he said, The ten thousands of Ephraim, and the thousands of Manasseh, shall push the peoples together to the ends of the earth." This yet remains to be fulfilled. Now, in the preface to this prophetic blessing, it is written that Moses said: "Yahweh came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came with ten thousands of saints" -- ver. 2. It was historically true that Yahweh came to Sinai; but is there nothing more in this than an historical allusion? Without other light than this affords, we could hardly answer the question with full satisfaction. We know that Israel's history is typical, and that the text is in connection with prophecy still, came is so decidedly past time, that it causes one to pause before we affirm that it here predicts the future. But the Spirit enlarges our conception somewhat on this point, in Psa. 68:17, 18. Here it seems to indicate a future manifestation in the wilderness of Sinai and Paran. "The chariots of Elohim are twenty thousands, thousands repeated: the Lord (Adonai) among them, Sinai in the holy." Then follows, in the 18th verse, the prophecy of Christ's ascension, as Paul interprets it; after which in verse 22, "the Lord saith, I will bring again from the depths of the sea." The English Version interjects "is among them as in Sinai in the holy place." But Sinai bakkodesh, is equivalent to in Sinai the holy. This conclusion is strengthened by verse 22 for how can "the Lord bring again from the depths of the sea," unless he gather his people in the vicinity of the Red Sea? But Habakkuk has made certain what, without his testimony might be thought open to dispute. In the third chapter of his book, he prays that Yahweh would "revive his work in the midst of the years; in the midst of the years make known, or manifest; and in wrath remember mercy." In response to this, he is favored with a vision, in describing which, he saith: "Eloah (singular, not Elohim) came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth is full of his praise." If this testimony had been faithfully translated, there would have been no obscurity in it. The prophet did not write, "Eloah came from Teman." The word rendered came is not bah, as in Deut. 33:2, where it is correctly translated, but yahvo, the future of the same verb, and, therefore, to be rendered shall come in. The text should be rendered thus: "Eloah shall come in from the South, and the Holy One from mount Paran. Selah. Eloah is the word used for the setter up of the kingdom, in Dan. 2:44. It signifies the Adorable One, or the Strong One. It is the Deity made flesh, and justified by spirit, and equivalent to "the Holy One" -- Messiah. I conclude, then, from this positive declaration of Habakkuk, that Moses spake not historically but prophetically. The coming of Yahweh to Sinai in the days of Moses was representative, as to power, place, and purpose, of his coming in the latter day. Since Habakkuk wrote the words, "Eloah shall come in from the South and the Holy One from mount Paran," the prediction has not been fulfilled in any sense. If it had, "His glory would now cover the heavens, and the earth be filled with his praise," which is very far from being the fact. This, then, I believe is the place or country to which the personal Son of Man, "the Man Christ Jesus," will come first at his approaching advent. The region is admirably adapted for the manifestation of omnipotence, in the judicial manifestation of the mystical Son of Man, or Rainbowed Angel. The Peninsula of Sinai is the southern region which is reserved in solitude for a future display of great signs and wonders far transcending anything witnessed by Israel in the olden time. This peninsula is formed by two arms running into the land from the north end of the Red Sea, and is bounded by the one styled "the tongue of the Egyptian sea" (Isa. 11:15) on the southwest, at the end of which is Suez; and by the other, or Elanitic Gulf, called also the Gulf of Akaba, on the east. These waters form two divergent sides of a triangle, within the area of which are mounts Sinai and Paran, and a "waste howling wilderness," containing nothing to be desired. Moses styles it, "a great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water" (Deut. 8:15). It is a dry, hot, sandy, mountainous region, that no government seeks to annex, and which no emigrants undertake to people. The few that are found within it are the descendants of Hagar -- wild men, whose hand is against every man, and every man's hand against them (Gen. 16:11). From Suez to Akaba, at the northern extremity of the Gulf of Akaba, a road was constructed by the Romans, measuring 125 miles in a straight line. The peninsula included within these limits is filled up with mountains, and narrow valleys, and desolate plains. Of these mountains, the chain or elevated circle of Sinai is the chief. To the northward of the central region of Sinai, and divided from it by a broad valley, called El Sheikh, is a mountain range extending eastward, called Zebeir. North of this are sandy plains and valleys, the most barren and destitute of water of the whole country. This section borders still further north on another mountain chain, termed El Tyh, which stretches nearly across the peninsula from gulf to gulf. Still north of this range is the desert of El Tyh, through which ran the old Roman road, and, at present, the great pilgrim road from Egypt, by Suez to Akaba, on the way to Mecca. North and northwest, and, indeed, inclusive of the desert El Tyh, is the wilderness of Paran, a tract so called after mount Paran, a chain of mountains bordering the desert of Paran on the east. The wilderness lies between the southern border of Palestine and the Mediterranean on the north; Egypt on the west; Idumea, or Edom on the east; and the El Tyh range of the peninsula on the south. "The Holy One," says Habakkuk, writing in Jerusalem, "will come in from mount Paran." By the help of Moses, we understand that he arrives at Paran "from Sinai," which Habakkuk styles, taiman, "the south". Habakkuk had a vision of what was to be transacted in the country of the south, which will be left in the rear by an advance from mount Paran, after bringing affliction there on the tents of Cushan, and causing the curtains of the land of Midian to tremble (ch. 3:7). The reader is requested to note, that when Moses delivered his prophetic blessing upon the tribes of Israel, he was in the plains of Moab, and soon about to leave them. This was about a hundred miles north of mount Paran. When Israel heard the blessing, would they not desire to know, in view of Moses' speedy death, where help was to come from to establish the blessing? In reply to this, the answer is found in the oracle: "There is none like the Ail of Yeshurun riding heavens in thy help, and clouds in his potence: the Elohim of olden time a refuge; and underneath the arms of olahm: and He shall thrust out the enemy from before thee; and shall command to destroy. Israel shall then dwell in safety alone.-- a people saved by Yahweh, the shield of thy help, and the sword of thy excellency! And thine enemies shall be found liars unto thee; and thou shalt tread upon their high places." But, though satisfied that Ail, or the omnipotence that had helped them through the Elohim hitherto, was their only help; yet, they were accustomed to the manifestation of divine power in specially appointed places; where, then, were they to look for him in his coming to help? Where would he "rise up unto them," when he should appear to destroy their enemies, and cause them to dwell in safety alone? The answer to this in Deut. 33:2, presupposes the accomplishment of the enterprise; because, although it is yet in the future, it is as certain to come to pass, as if it had already been fulfilled. For this reason, the future event is foretold in terms of the past; and we read, "Yahweh came in from Sinai, and rose up from Seir unto them; he caused to shine forth from Mount Paran, and he came with ten thousands of the holy; from his right hand a fiery mandate for them. Yea, he loved the peoples; all his saints are in thy hand." Moses speaks in this of an entrance from Sinai -- a coming into the land from Sinai by way of Seir and Paran; not of a coming to Sinai. The word I have rendered "came in," or entered bah, "from Sinai," is different from "came with ten thousands," which is ahthah. The word zahrach, "rose up," signifies to rise up as the sun hence the sun-rising in Seir, and the shining forth from Mount Paran. This Mosaic vision is unquestionably identical with John's. The Ail of Yeshurun riding heavens and clouds, with a mandate of destruction in his right hand, is no other than the Rainbowed Angel with the little scroll of fiery judgments in his hand; which, when executed, result in the deliverance of Israel, and the overthrow of all their enemies. The south end of the Dead Sea is about a hundred and ten miles east of north from Akaba, at the north end of the gulf. Between these two points runs a valley, called towards the north El Ghor, and towards the south, El Araba, and forming a prolongation of the valley of the Jordan, through which in all probability, in very ancient times, before the overthrow of the cities of the plain, that river poured its waters into the Red Sea. There is a chain of mountains on the east of this great valley, forming the continuation of those which surround the eastern side of the Dead Sea. The portion of this chain eastward of El Araba is Mount Seir. "Yahweh rose up from Seir unto them." Near this are situated the ruins of Petra the ancient capital of Edom; and the due north of these, and still in Idumea, and southeast of the Dead Sea, so noted in the prophecy of Isa. 63:1. Rising up from Seir with "his face as it were the sun," he advances "in the greatness of his strength" to Bozrah, and thence still northward through the plains of Moab, to the vicinity of Mount Nebo, where Moses died. But let us return to Sinai, distant from Jerusalem, in a straight line, about two hundred and eighty miles; but by Paran, Seir, Bozrah, and the Plains of Moab, about three hundred and ten miles. The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable nature. It is upon this highest region of the peninsula, that the fertile valleys are found; and Burckhardt says: "I think it probable, that this upper country, or wilderness, is, exclusively, the Desert of Sinai, so often mentioned in the account of the wanderings of Israel." He describes the central summits of Mount Sinai, as abrupt cliffs of granite from six to eight hundred feet high, whose surface is blackened by the sun, and surrounding the avenues of approach. They enclose the holy mountain on three sides, leaving the east and north east sides only, towards the gulf of Akaba, more open to the view. These cliffs are entered by a narrow defile about forty feet wide, with perpendicular granite rocks on each side. A gentle, but constant, ascent leads up this valley, whose aspect is terrific but ever varying. It does not attain more than two hundred feet in width; and the mountains rise to an immense height on either side. The scenery is stern. "But what," says a visitor, "had the beauty and softness of nature to do here? Mount Sinai required an approach like this, where all seemed to proclaim the land of miracles, and to have been visited by the terrors of Jehovah. The scenes are suited to the sound of the fearful trumpet that was once heard there;" and will be heard again, when "the Lord himself shall descend from the heaven with a shout, with the voice of the Archangel, and with the trump of Deity" (1 Thess. 4:16). Sinai has four summits, and that of Moses stands almost in the middle of the others. The view from this summit is very grand. From one of these peaks a view is commanded of some parts of the two gulfs of Akaba and Suez; also innumerable ranges of rocky mountains; but around the mount the open places are but few. Such is the elevated platform upon which is to be inaugurated the Most High and Holy Heavenly -- the ever-living Nave of Deity, containing the testimony, the bread of heaven, and the life; "the glorious and fearful name Yahweh Elohaikha," of Moses (Deut. 28:58); the "Yah that rideth in the deserts," of David (Psa. 68:4); the "King Yahweh Tz'vaoth," of Isaiah ch. 6:5; the "Four Living Creatures with the likeness of a Man," of Ezekiel ch. 1:5, 12; the "Man with the voice of a multitude," of Daniel ch. 10:5, 6; the Yahweh Elohim of hosts, Yahweh his memorial" of Hos. 12:5; the "Yahweh Givborim -- the Yahweh-mighty ones" of Joel 3:11; the "Saviours who come up on Mount Zion to judge the mount of Esau," of Obadiah, ver. 21; the "Man of Bethlehem Ephratah" with his companions, who delivers Israel from the Assyrian, and wastes Assyria with the sword, of Micah 5:2-6; the "Eloah upon his horses and chariots of salvation," of Hab. 3:3, 8; the "four chariot-spirits of the heavens," and the "one Yahweh and one Name," of Zechariah 6:1, 5; 14:9; the "Son of Man, the Lamb with seven horns and seven eyes, the rainbowed angel, and the hundred and forty four thousand, who follow the Lamb whithersoever he goes," of John's Apocalypse: -- all the things signified by these divers forms of speech are essentially one and the same theophany, or God-Manifestation, simply expressed by the words the Eternal Spirit by spirit incorporate in Jesus and his Brethren. The Lord Jesus, then, comes first to Sinai; for before he can enter the holy land "from Sinai," "from Seir," and "from Mount Paran," he must come to the places named. He comes to Sinai with ten thousands, who are style by Paul in 2 Thess. 1:7, aggeloi dunameos autou, angels of his power; that is, all power is given to him -- all authority and ability to do whatever is appointed to be done, in heaven and upon earth (Matt. 28:18). He is therefore omnipotent; "for to this end he both died, and rose, and revived, that he might be Lord both of dead and living ones" (Rom. 14:9). Hence, everything that is done in "the time of the end," is done by the power, or "energy, whereby he is able to subdue all things to himself" (Phil. 3:21). But, it is not to be supposed, that so august and powerful a prince would come to Sinai alone, or unattended, by ministering officials. All the Elohim of olden time elohai kedem, have been commanded to worship, or do service to him as their Lord; for they are all public officials sent forth to do service on account of those hereafter to inherit salvation (Psa. 97:9; Heb. 1:6, 14). They are then his messengers, excelling in strength who do his commandments, hearkening to the voice of his word; his ministers that do his pleasure (Psa. 103:20, 21). Hence, they are angels, or messengers, who execute his decrees, and therefore angels of his power. He comes to Sinai with ten thousand of these. But what brings, him there with these angels of his power? This is answered in the words, "Thou, Eloah, wentest forth for the salvation of thy people, for salvation with thine Anointed" (Hab. 3:13). Thy people; that is, first, "those who have made a covenant with him by sacrifice" -- the saints; secondly, for the salvation of that people who shall be made willing in the day of his power -- the twelve tribes of Israel (Psa. 50:5; 110:3). The saints are those of the circumcision justified by belief of the things promised, or covenanted, to the fathers, said covenant being confirmed and brought into force by the death of the Seed; and those of the circumcision and uncircumcision who, since the crucifixion, are justified by belief of "the things of the Kingdom of the Deity, and of the name of Jesus Christ;" and have been immersed into him, and thereby become Abraham's Seed, and heirs according to the promise (Rom. 3:30; Acts 8:12; Gal. 3:29). These are the saints developed upon the principle of belief of the "exceedingly great and precious promises" of Deity, both during and since the times of the law. Multitudes of these are "sleeping in the dust of the earth;" and a few living ones are to be found in the British empire, and in these States of America. The dead saints, who are now lying in the dust of divers and remote countries, are to be raised into renewed existence; and, with the few that are alive, and have not tasted death, are to be "gathered together unto our Lord Jesus Christ" (2 Thess. 2:1). "Gather my saints unto me" is the command; and doubtless, the first to be fulfilled after his descent to Sinai. This command of the Judge can only be delivered to the angels of his power. This is their work in all the earth; for it is written, "He shall send his angels with a trumpet of great sound, and they shall gather together his chosen ones from the four winds, from one end of the heavens to the other" (Matt. 24:31). They will gather them to Sinai; for the prophet, who saw Adonai Yahweh go forth with whirlwinds of the south, says, "Yahweh my Elohim, all the saints, shall come in with thee" (ch. 9:14; 14:5). But, how can they enter the land of Palestine with Adonai Yahweh, He who shall be lord, who comes from Sinai, and the south, unless they were first gathered there unto him by the angels of his power? The angels had to do with his own resurrection, when he was delivered from death by the glory of the Father; we conclude therefore, that, while the saints are raised by the same power, the application of that power in all individual cases, will be made by the angels of his power under his supremacy. The "trumpet of great sound" is not necessarily a sound making a stunning impression upon ears of flesh. It is the power of the seventh trumpet, which has been sounding for seventy years without arresting public attention. It is the power of this period for the resurrection of the saints, which will be loud enough for them to hear; for they respond to it and come forth (John 5:28, 29). An angel's whisper can wake the dead, when breathed by the command of Him, who is the resurrection and the life. This would be a "great sound," though inaudible to ears of flesh. When the angels of the Lord's power shall have finished the gathering of the saints from one end of the heavens to the other, they will have collected together "a cloud of witnesses," by whom will be concentrated in one general assembly the living history of all ages and generations. There will be Abel, Enoch, Noah, Shem, Abraham, Isaac, Jacob, Moses, Elijah, David, Daniel, John, and all the prophets and apostles, with a multitude beside, that no man can number; all in their day, intelligent in the word, and zealous for the truth, in the service of which many were accounted fools, and many lost their lives. In the later ages of their separation from the nations, the governments of the Gentiles, symbolized by the beast and his image, made war upon them, and overcame them, or prevailed against them (Apoc. 13:7; 11:2, 7; Dan. 7:21). But, now that the Ancient of Days has come to Sinai, and they are gathered unto him, and approved on the ground of having continued in the faith, rooted and settled, and not moved away from the hope of the gospel (Col. 1:22, 23); they are transformed, and become like Christ Jesus in all things, except that he is preeminent in rank and authority. They are "equal to angels," who excel in strength (Luke 20:36). Now, reader, ascend with me into the Mount of the Elohim, and from the top of the rocks look into the open spaces of this elevated region of the peninsula; what seest thou outspread before thee? What but the goodly tents and tabernacles of the "Holy Nation," the "chosen generation," the "royal priesthood," the "purchased people," the Israel of God" (1 Pet. 2:9; Gal. 6:16); "as the valleys are they spread forth as gardens by the river's side, as the trees of lign aloes which Yahweh hath planted, as cedar trees beside the waters -- whose King shall be higher than Agag (Gog), and his Kingdom shall be exalted. Behold them "abiding according to their tribes" -- those tribes apocalyptically "sealed in their foreheads with the seal of the Deity" (ch. 7:4-9). How beautiful are they in their encampment, who as the four living ones, lie foursquare, and as broad as their length, being 144 cubits, which is "the measure of a Man, that is, of the Angel" -- even of the Rainbowed Angel (Apoc. 21:16, 17); whose altitude is equal to his breadth; an altitude by which his relationship to "the light which no man can approach unto," is established and revealed. But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula? No, the wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the Swift cloud upon which the Spirit rides. In their camp, they are but waiting for "judgment to be given to them," that they may go forth and "take possession of the kingdom under the whole heaven." "He stood and measured the earth." The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel's King, preparation for action upon the outer world was not complete. Israel after the flesh has to be "made willing" to move in obedience to the commands of Jesus, as the Leader and Commander of the people" (Psa. 110:3; Isa. 55:4). This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit's Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors. But all things being prepared, the quietude of the camp of Sinai is changed for "the noise of great waters." The scene becomes tempestuous. When they stood inactive, they let down their wings. But judgment having been given to them, they extend their wings; and the noise thereof is the noise of a host marching against the foe. Habakkuk saw this angelic multitudinous unity in full career. They would, of course, attack the peoples first who were nearest to their encampment. These are "the tents of Cushan" and "the curtains of Midian," which are afflicted and made to tremble. This Cushan is east of the Tigris and north of the Persian gulf; the Midianites are the Arabs of the desert, who are to "bow down before him" (Psa. 72:9). Plan of Attack From Sinai Christ's forces will subdue the Arabs, occupy Egypt, and then move north against Russia's confederated forces to pour out the judgment of Armageddon. But, it is written, "Yahweh rideth upon a swift cloud, and shall come into Egypt: and the vanities of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it" (Isa. 19:1). In this invasion of Egypt then in the hands of Gog, the king of the north, who hath power over its gold, and silver, and precious things (Dan. 11:43) the troops of Sinai would have to march round the head of the gulf of Suez, or to pass over the sea, or through it. The last alternative seems to be the course to be adopted at some epoch of the enterprise; which will probably be on return from the conquest of Egypt, in the march to Zion. "I will bring again from the depths of the sea," saith the Spirit in Psa. 68:22. And these words were written in Jerusalem, implying that they were coming Zionwards. In Psa. 66, after announcing the universal subjection of the nations, the reader is invited to the contemplation of the means by which the conquest is effected: "Come and see the doings of Elohim, terrible of deed towards the sons of men. He turned the sea to dry land; they passed through the river on foot: there did we rejoice in him." And Isaiah says: "Yahweh shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river (Euphrates) and shall smite it into seven streams, and cause to go over in shoes -- like as it was to Israel in the day that he came up out of the land of Egypt" (ch. 11:15, 16). And yet again in ch. 50:9, Isaiah, by the inspiration of the Spirit saith in relation to Israel's future redemption, "Awake, awake, put on strength, O arm of Yahweh; awake as in the ancient days, in the generations of old. Art thou not the same that cut in pieces Rahab (Egypt) and wounded the dragon? Art thou not the same that dried the sea, the waters of the great deep; that made the depths of the sea a way for the ransomed to pass over?" These were the awakenings of ancient days; and by the prophet's petition, which was the word of the Spirit, the dividing of the sea and the river in a future exodus is indirectly foretold. "Therefore the redeemed of Yahweh shall return, and come with singing unto Zion (not from Egypt to Sinai, as of old); and everlasting joy (simchath olahm, joy of the future age) shall be upon their head." The Rainbowed Angel being constituted of individuals who are all "like Jesus," who descended to Sinai, and in the days of his flesh even, walked upon the sea; showing thereby that He, and therefore they, are untrammeled by the natural laws: it will be unnecessary and superfluous to divide the sea on their account. It is Israel according to the flesh, who are subject to the natural laws, that are to be "brought again from the depths of the sea;" beside showing his power, and gaining praise and fame in the earth in drying up, or destroying the Egyptian gulf; the passage of the sea by Israel in Egypt under the leadership of "the Prophet-like Moses," is designed to serve for a national baptism into Christ by which "all their sins will be cast into the depths of the sea," according to the testimony of Mic. 7:19. When they passed through the sea under Moses, "they were all baptized into Moses in the cloud and in the sea" (1 Cor. 10:2); so when saved from their long captivity by Christ, they will be nationally baptized into him by a like marine investment; and thus be able, as "a people saved by Yahweh," nationally to sing "the song of Moses the servant of the Deity, and the song of the Lamb, saying, Great and marvellous thy works Yahweh Elohim almighty; just and true thy ways, O king of the nations. Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest" (Apoc. 15:3, 4). The testimony seems to indicate, that at the time of Yahweh's riding upon the swift cloud into Egypt, there will have collected there a considerable Jewish population, which will be grievously oppressed by the king of the north, or Russo-Assyrian Gog. This appears from Isa. 19:20, which says, "they shall cry unto Yahweh because of the oppressors, and He shall send them a Saviour, even a great one, and he shall deliver them." This saviour is Yahweh Elohim Tz'vaoth, He who shall be the mighty ones of hosts, the Rainbowed Angel, "and he shall deliver them." This almighty organization having planted itself in Egypt, all the vanities or idols of Egypt, Greek, and Latin images of saints, and those who worship them, "shall be moved at His presence." And what then? "The heart of Egypt shall melt in the midst of it." But why? Because "Yahweh shall smite Egypt," to "recover the remnant of his people from Egypt" (Isa. 11:11). In this process, "Yahweh will beat off from the channel of the river (Euphrates) unto the stream of Egypt" (the Nile); and thereby subdue the whole south of the grant to Abraham "from sea to sea," from the Mediterranean to the gulf of Persia. When the south is thus freed from the domination of "the House of Esau" (Obad. 18-21), the healing of Egypt will commence. "Yahweh shall smite Egypt and heal it; and they shall return to Yahweh, and he shall be entreated of them, and shall heal them. This healing will be curative of all the population, Gentile and Jewish, that survives the heart-melting judgments of the crisis. Egypt will no longer be proverbial for its darkness that may be felt: for in the day of the Rainbowed Angel, "shall five cities in the land of Egypt speak the language of Canaan, and swear (allegiance) to Yahweh Tz'vaoth, (to 'him who shall be hosts'): one shall be called, The City of Destruction. In that day there shall be an altar to Yahweh in the midst of the land of Egypt, and a pillar at the border thereof to Yahweh. And it shall be for a sign and for a witness unto Yahweh Tz'vaoth in the land of Egypt." And this is the reason of the destruction which gives name to one of the five cities; "for they shall cry unto Yahweh because of the oppressors," as they did in the days of Moses; "and he shall send them a Saviour, even a great one (the Rainbowed Angel) and he shall deliver them. And Yahweh shall be known to Egypt, and the Egyptians shall know Yahweh in that day, and shall do sacrifice and oblation: yea, they shall vow a vow to Yahweh, and perform it -- and they shall return even to Yahweh; and he shall be entreated of them, and shall heal them (Isa. 19:18-22). Egypt appears to occupy a very important position in the restoration of Israel by the Rainbowed Angel. Egypt, Cush and Seba are appointed for their ransom (Isa. 43:3) -- the wilderness and deserts of the south into which they are to be brought for discipline, to fit them for settlement in the land of Israel (Ezek. 20:33-44). In reference to this crisis, the Spirit saith, "Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beasts of the field shall honor me, the dragons and the owls; because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; they shall show forth my praise" (Isa. 43:18-21). This is all part of the work of the Rainbowed Angel, in which "Adon (the Lord) adds his hand to redeem a second time the remnant of his people which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea" (Isa. 11:11). This is an area of wide extent, stretching from the Nile to the east of the Tigris; and thence north to the Caspian; and then westward to the Mediterranean, in and beyond which are the islands. It is not to be supposed, that such a revolution in the south of Asia and north of Africa, developing a new power of extraordinary might, could progress without making a powerful impression upon France, Turkey, and Russia, which are so sensitive in regard to their supposed interests in Egypt, the Red Sea, and the east. It will throw them all into a state of terrible belligerency. So great a danger will confederate them for a great effort to scatter it. All Europe will be moved; and "rush forth as a whirlwind to scatter me;" saith the Spirit: "their rejoicing was as to devour the poor in ambush" (Hab. 3:14): "they will ascend and come like a storm, and like a cloud to cover the land, that is (or that portion of it which is) brought back from the sword, and is gathered out of many people, who are dwelling safely in the midst of it (Ezek. 38:9, 8, 10, 12): under the protection of the Rainbowed Angel. The conquest of Egypt will, doubtless, operate powerfully upon England: for nothing can affect Egypt without greatly disturbing the policy of Britain, and deeply wounding her commerical interests. The Russo-Assyrian King of the north will have inflicted this injury upon England, previous to Yahweh riding into Egypt upon the swift rainbowed cloud. Hence, the invasion of Egypt, and the destruction of the power of the king of the north in Egypt, will, doubtless be rejoiced in by the British government; and may lead to an alliance between England, the modern Tyre, and the New Power, the common enemies of Gog and the Papacy, after the type of Hiram and Solomon, or of the Queen of Sheba, and the King of Israel. In this event, "her merchandise and her hire will be holiness to Yahweh: it shall not be treasured, nor laid up; for her merchandise shall be for them that dwell before Yahweh, to eat sufficiently, and for durable clothing" (Isa. 23:18). And in Psa. 45, which Paul endorses as a testimony for Jesus and his followers, the Spirit testifies, that in the day when, "his right hand shall teach him terrible things," "the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat his favor" (verse 12); and again, "the kings of Tarshish and of the isles shall bring presents: and the kings of Sheba and Seba shall offer gifts" (Psa. 72:10): and "surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them unto the Name of Yahweh thine Elohim, and to the Holy One of Israel, because he hath glorified thee, O Zion" (Isa. 60:9). These testimonies indicate a different relationship between the regenerators of Egypt, and the maritime power of the world, from that with the continental powers. These are fiercely hostile; while maritime Tyre, Tarshish, Sheba and Seba, are subservient to the angelic mission for the protection and regeneration of Israel. The riches of these countries, by some powerful influence in exercise at the time, are placed at the disposal of the saints, who become thereby complete masters of the sea. The present tendency of Britain to insulation is then perfected; and her destiny is identified with the New Power of the East. In this cooperation, she becomes "the land shadowing wide with wings, extending from beyond to rivers of Cush" -- the Tigris and Euphrates; whose shadow shall be as the night in the midst of the noonday, for the hiding of the outcasts in the land of Moab (Isa. 18:1; 16:3-5). At this epoch, the land becomes prosperous -- "a land of unwalled villages, whose inhabitants are at rest, and dwelling safely, all of them dwelling without walls, and having neither bars nor gates. The desolate places of central Palestine are then inhabited, by a gathering out of the nations, which has become wealthy in cattle and goods" (Ezek. 38:8, 11, 12). But this prosperity becomes an irresistible temptation to the king of the north to invade the land, and if possible to annex it to his dominion bordering upon it, by Hamath, Armenia, and Assyria. "He will ascend like a storm, like a cloud to cover the land;" for "tidings out of the east, and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall pitch the tents of his entrenched camp between the seas," the Mediterranean and sea of Tiberias, which will extend "to the mountain of the glory of the holy" (Dan. 11:44, 45). Thus all the nations of this northern confederacy are gathered by Yawheh against Jerusalem, after his descent to Sinai and before his own entrance into the city. He permits it to be taken, and rifled by the spoiler, and its inhabitants to be partly expelled and sent into exile (Zech. 14:2). Their hope would now seem to be lost, and themselves finally cut off from their parts (Ezek. 37:11). They had, doubtless, thought that the long expected rest had been established beyond the possibility of disturbance. They were at rest in the midst of the land; but the whole house of Israel was not there; and the nations were not yet acquainted with the omnipotence of "the Kings of the Sun's risings." The land being covered with the northern hosts as with a cloud, the Russo-Assyrian Gog is the lord ascendant of the country, with none to dispute his authority, but "Edom, Moab, and the chief of the children of Ammon," south and east of the Dead Sea, and the river Arnon. In this region, his power is contested. "Sheba and Dedan, and the merchants of Tarshish, with all the young lions thereof," protest against the invasion of the land, but without effect. Doubtless, he will feel too strong to be deterred from a grand solution of the Eastern Question in his own behalf. But "he shall be broken without hand:" the stone-power is near ready to fall upon him, and grind him to powder -- the power of the kingdom embodied in the rainbow organization (Matt. 21:44; Dan. 2:45; 8:25). The northern Gog pays no respect to the young lions and merchants of Tarshish; but invades the country, and dominates it with an iron rule, as exemplified in the history of daemonial and idol worshipping Poland. The fate of this province of the papal empire was a punishment due to them as worshippers of the beast and his image; but the people "dwelling in the midst of the land," in central Palestine, in peace and prosperity, belong to the Rainbowed Angel; and to invade and oppress them will not be tolerated: "for thus saith Yahweh Tz'vaoth, after the glory," manifested in the land, "hath he sent me unto the nations who spoiled you; for he that toucheth you toucheth the apple of his eye" (Zech. 2:8). At this crisis, then, of extreme peril to the Jewish population of Palestine -- of that "tenth" indicated in Isa. 6:13 -- "the fury of Adonai Yahweh comes up into his face" -- his eyes become as a flame of fire, and his countenance as the sun shining in his strength (Apoc. 1:14, 16; 10:1). He comes out of Egypt, as it is written, "Out of Egypt I called my son" (Hos. 11:1). This was true of "Israel my son, my first born" (Exod. 4:22), in the days of Moses; of the child Jesus, prophetically named Israel in Isa. 49:3, the Beloved Son of the Eternal Father, in the days of his infancy (Matt. 2:15); and it is also true of Israel in Egypt, and of the Rainbowed Angelic Son of Man, the Yahweh Name, their King, in the day when Gog, in the latter-years manifestation of the Little Horn of the Goat, the King of fierce countenance, "shall stand up against the Prince of princes" (Dan. 8:25). The Son of the Eternal Father in these several manifestations of Sonship, is called out of Egypt. But affliction attends the Son more or less in Egypt. Sojourn in Egypt is because of distress in Canaan; and how can Israel sing for joy of heart in a strange land, while the land of their inheritance is trampled under foot of the spoiler! Hence the testimony, "I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon, and place shall not be found for them. And he shall pass through the sea with affliction, and shall smite the waves of the sea, and all the deeps of the river (the Euphrates) shall dry up; and the pride of Assyria (of Gog) shall be brought down, and the sceptre of Egypt shall depart away" (Zech. 10:10). In leaving Egypt, then, the Rainbowed Angel leads Israel out as a trembling bird (Hos. 11:11). He does not lead them by the Isthmus of Suez, but after the example of Moses and the angel, his prototype, he leads them to the seashore. "Was thy wrath against the sea," saith the Spirit, "that thou didst ride upon thine horses (Apoc. 19:11, 14) thy chariots of salvation? Thou didst walk through the sea with thine horses, through the heap of great waters. When I heard," says the prophet as representative of his people in the flesh, "my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble" -- that day so great that none is like it; even the time of Jacob's trouble, out of which he shall be saved" (Jer. 30:7). Having destroyed the tongue of the Egyptian sea, and brought Israel up again from its depths, the Rainbowed Angel leads them into the wilderness of Paran. Habakkuk sees him here in great power and indignation; for "before him goes the pestilence, and burning coals from his feet," apocalyptically styled, "pillars of fire." "He beheld," when he came from mount Paran, and "rose up from mount Seir unto them." "Adonai Yahweh (He who shall be lord) shall blow the trumpet, and shall go forth with whirlwinds of the south" (Zech. 9:14). "He shall march through the land in indignation, and thresh the nations in anger" (Hab. 3:12). In this march, he arrives at Bozrah in Edom, where his presence confronts the forces of the Russo-Assyrian king; "and all the men that are upon the face of the land shake at his presence." He causes them to turn their swords against one another. He smites every horse with terror and blindness, and his rider with madness (Zech. 12:4). He pleads against them with pestilence and with blood; and rains upon him and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone (Ezek. 38:22). This is the crisis which fairly inaugurates "the war of that great day of the all-powerful Deity" in the field of Armageddon (Apoc. 16:14, 16); "the great winepress of the wrath of Deity" (ch. 14:19). Israel under the leadership of the Rainbowed Angel on the one side; and the Powers that be, upon the other, are the belligerents in this war. In the overthrow of the enemy at Bozrah, however, Israel after the flesh had no part. The breaking in pieces of the oppressor in Idumea, in this day of "Yahweh's vengeance, and year of recompences for the controversy of Zion" (Isa. 34:8); is the glory of the Rainbowed Angel alone. "I have trodden the winepress alone," saith the Spirit; "and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come" (Isa. 63:3). By this treading of the winepress, the Rainbowed Angel magnifies and sanctifies himself; and is known in the eyes of those many nations confederate with the king of the north, who come to know that he is Yahweh (Ezek. 38:23). "Yahweh is known by the judgment he executeth" (Psa. 9:16). This New Power of Southern Asia is known to be theocratic, as was that of Joshua and his hosts by the Canaanites, when the walls of Jericho fell at the sounding of Israel's trumpets the seventh and last time. The treading of the winepress in its initiation at Bozrah is accompanied with a great shaking in the land of Israel, by which mountains are overturned, and towers fall, and all walls are prostrated (Ezek. 38:20); for it is "the day of the great slaughter when the towers fall;" when "Yahweh causes his glorious voice to be heard, and shows the lighting down of his arm, with the indignation of his anger, and with the flame of a devouting fire, with scattering and tempest, and hailstones; for through the voice of Yahweh shall the Assyrian be beaten down, who smote with a rod" (Isa. 30:25, 30). But the Rainbowed Angel's pedal pillars of fire may not halt long at Bozrah. Isaiah in vision saw him "coming from Edom, with dyed garments from Bozrah;" and describes him as "glorious in his apparel, and travelling in the greatness of his strength" (ch. 63:1). John's rainbowed angel is symbolical of this traveller, who proclaims himself "mighty to save;" and powerful to tread down the peoples in his anger, and to make them drunk in his fury, and to bring down their strength to the earth -- verse 6. The mutual slaughter of the enemy, the sword called for against him throughout all the mountains of Israel, and the pestilence, make his overthrow coextensive with the land. It reduces the invading hosts to only one sixth of their original force; as it is written, "I will turn thee back, and leave but the sixth part of thee" (Ezek. 39:2, 4). This wreck of the invading force falls back upon Assyria, to which the war is transferred from the Holy Land. A great and marvellous change comes over this country politically, socially, and physically. The peace so long and earnestly prayed for (Psa. 122, 125, 128), and promised (Psa. 72:3, 7; 85:8, 10; Isa. 9:6, 7; 26:12; 32:17; 54:13; 66:12; Ezek. 34:25), is at length established; so that "from this day forward" (Ezek. 39:22) there will be no more war in the land of Israel for a thousand years; and the house of Israel will come to know that the Eternal Spirit is Yahweh their Elohim, manifested in the Lord Jesus Christ and his Brethren, symbolized by the Rainbowed Angel of the Rainbowed Throne. There is reason to believe, that from the Idumaean Bozrah the Rainbowed Angel advances to the plains of Moab; and compassing the north end of the Dead sea, crosses the Jordan into the plains of Jericho, according to the signification of the things represented in the passage of that river in the days of Joshua. According to Hosea, Israel is allured and brought into the wilderness (of Paran). From thence, Solomon sees them coming up from the wilderness leaning for support upon the beloved (Cant. 8:5); "coming out of the wilderness like pillars of smoke" -- 3:6. "I will bring her into the wilderness," saith the Spirit, "and I will give her vineyards from thence, and the Valley of Achor for a door of hope: and she (Hephzibah and Beulah, with their inhabitants, the Messiah's national bride -- Isa. 62:4, 5, 12) shall sing there, as in the days of her youth (the days of Joshua), and as in the day when she came up out of the land of Egypt" (Hos. 2:14, 15). The Valley of Achor near Jericho, is "a door of hope;" when the Rainbowed Angel has led Israel to this encampment, it is only the earnest of the restoration of "the whole house of Israel." He has overthrown the king of the north throughout the land. The country has been evacuated; but the national graves of Israel have not yet been opened. They had been gathered "one by one" into the wilderness of Egypt; yet multitudes continued in the Assyrian empire, ready to perish, especially, too, since the overthrow of the Assyrian upon the mountains of Israel (Isa. 27:12, 13; 14:25). The van only of Israel's hosts had entered the door under the rainbow-banner; but from the plains of Jericho they looked in hope, sure and certain, of "the restitution of all things which the Deity hath spoken by the mouth of all the holy prophets, ap aionos," from the beginning of the Mosaic dispensation (Acts 3:21). From the Valley of Achor, the Rainbowed Angel advances westward. The redemption of Zion is unaccomplished until the Angel of the Covenant establishes Yahweh's throne in Jerusalem; that as the Spirit has testified, "they may call Jerusalem the throne of Yahweh" (Jer. 3:17). His face is, therefore, Zion-ward, and he takes up his line of march in that direction, until he stands with "his pillars of fire" upon the Mount of Olives, which is before Jerusalem upon the east. In the great shaking which threw down mountains, towers, and walls, the mount trembled at the presence of Deity in the land; and divided asunder in the midst, leaving a very great valley between the halves of the mountain removed to the north and south. The people will be panic-stricken, and flee as they fled before the earthquake in the days of Uzziah king of Judah. After this, the Pillars of Fire appear upon the mount, and in view of "the City of the Great King." But the remnant in the city know not that Yahweh Elohim Tz'vaoth has returned to the mountain, whence, in the time of Ezekiel (ch. 11:23) and in the days of the apostles (Acts 1:11) he had taken his departure. The prediction of Ezek. 43:2, is now fulfilled, that "the glory of the Elohim of Israel came from the way of the east; and his voice was like the noise of many waters; and the earth shined with his glory." This was the Rainbowed Angel from the Valley of Achor, "the way of the east." The common idea is, that the Lord Jesus is to make a perpendicular descent, and to touch the earth for the first time upon Mount Olivet. The text in Acts 1:11, is cited to prove it. But this says nothing about the place he should first descend to; but only that he should come again; and that he should come again "in like manner" as he departed. This was verified in his descent to Sinai; and, as we have seen, he arrived at the place of his depature, "travelling in his strength" "from the way of the east." But the gates of the city before him are closed. He had said to them in the days of his flesh, "Ye shall not see me henceforth, till ye shall say, 'Blessed is he who cometh in the name of Yahweh'" (Matt. 23:39). That crisis has now arrived; and he sends his heralds of the rainbow to demand admission into the city for the king of glory. Approaching the gates, they exclaim, "Lift up, O gates, your heads; and be ye lifted up, ye doors of the future age (olahm), and the King of glory shall come in!" But not knowing who he is, they inquire from within the city. "Who is this King of glory?" to which his heralds reply, "Yahweh strong and mighty; Yahweh mighty from war: lift up, O gates, your heads, and lift up, O doors of the future age, and the King of the glory will come in!" But, the porters and sentinels still hesitate; and, as if to gain time for deliberation, or in expectation of further information, they repeat the inquiry, "Who is He this King of the glory?" They are then further informed, that "Yahweh Tz'vaoth He is the King of the glory," so amply revealed in the prophets (Psa. 24:7-10). This conference at the gates of Jerusalem will, doubtless, result in the opening wide the entrances to its interior. Then the strong and mighty one attended by his multitude will descend from Olivet, and enter the gates of Zion amidst the rejoicings of his retinue, crying, "Hosanna to the Son of David; Blessed is he that cometh in the Name of Yahweh; Hosanna in the highest!" Of course, all the city will be moved, and say, "Who is this?" This question will be answered in a solemn assembly of the notables of the city. One will then put the inquiry in the form, "What are these wounds in thy hands?" the reply to which will reveal the crucified Nazarene to his astounded inquisitors -- "The wounds with which I was wounded in the house of my friends" (Zech. 13:6). Thus, after an absence of over eighteen hundred years, the King of the Jews proves his identity to his subjects, as he had before proved it to the apostle Thomas; and, after the representation in the case of Joseph (the type of the Shepherd and Stone of Israel -- Gen. 49:24), he makes himself known to his brethren according to the flesh in his appearance before them the second time. Upon this a like result ensues: "They look upon him whom they pierced, and mourn because of him as one mourns for an only son.-- In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon (Armageddon)" (Zech. 12:10). This national repentance results in the salvation of the tents of Judah, whose sin and uncleanness is covered and cleansed (verse 7; 13:1); and henceforth they rejoice in the Son of David as their king. Such is the development in relation to Judah of Apoc. 1:7: "Behold he cometh with clouds; and every eye shall see him, even they who pierced him; and all the kindreds of the earth shall wail because of him. Even so, Amen." The seven months ensuing "the great slaughter" will be occupied in burying the dead that the land may be cleansed (Ezek. 39:11-16). This, however, does not interrupt the prosecution of the war. The Bethlehem-born Judge of Israel being duly installed upon the throne of his father David as king over the little mustard seed like kingdom of Judah (Matt. 13:31, 32), invades the land of Assyria, and the land of Nimrod, and wastes them with the sword. Thus, he will not only deliver Judah from the Assyrian when he cometh into their land, and treadeth within her borders; but the Rainbowed Angel will also take away the dominion of the first three beasts of Daniel -- ch. 7:12. But, though deprived of dominion, they will still exist as national organizations; for "their lives shall be prolonged for a season and a time," or a thousand years. Their kingdoms will become the Rainbowed Angel's, and they will be blessed in the new administration of their affairs. While Yahweh inherits Judah his portion in the Holy Land, and dwells in the midst of Zion, these nations are joined to him, and become his people (Zech. 2:10, 12). The regeneration of Egypt, Israel, and Assyria becomes complete. His right hand is established in the rivers, and his left in the sea; and he is already higher than the kings of the earth (Psa. 89:25-27): and by his prowess he has changed the face of the east, having wrested those fair and luxuriant countries from the destroyer; and made the land that was desolate, the enchanting Paradise of God (Ezek. 36:35; Isa. 51:3). "In that day there shall be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, whom Yahweh T'zvaoth shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance" (Isa. 19:23-25). But the vindication, or avengement, of the Holy Land (Dan. 8:14 -- we-nitzdaik kodesh) and the conquest and regeneration of Egypt and Assyria, do not consummate the work of the Rainbowed Angel; they only serve to "place his right foot upon the sea;" and to prepare him for setting "his left upon the earth." He has conquered the lion, the bear, and leopard: he has taken away their dominion, and placed them under his own: but there still remains that "dreadful, and terrible, and exceedingly strong fourth beast," which came up out of the same sea as the others. This is not simply to lose his dominion, and yet continue as a body politic to exist like the others "for a season and a time." The contrary of this, would be the continuance of the European commonwealth as now constituted in church and state, but without human government, for a thousand years. This however, can never be. The decree of heaven has long been on record for its utter and total destruction. The decree is this: "Because of the voice of the great words which the horn spake; I beheld till the beast was slain and his body destroyed, and given to the burning flame" (Dan. 7:11). This is the grand catastrophy of the apocalypse -- the slaying of the Latin Catholic Beast, and the destroying of its body politic by the Rainbowed Angel -- by the Spirit manifested in the saints. His "pillars of fire" march through the countries of Europe with the destruction of a "burning flame;" the result of which is "judging among the nations, filling their countries with dead bodies, and the bruising of the Head over an extensive region" (Psa. 110:6). This exposition, then, of "the mystery of the Deity as he hath declared the glad tidings to his servants the prophets," defines the position of the Rainbowed Angel; and brings him up before us as a colossus prepared to bestride the world. By his right foot being placed upon the sea, it plants his left foot, of course, upon daemonial and idol worshipping Spain, brings before him all the countries of the Latin and Greek churches, as Spain, France, Belgium, Holland, Britain and Ireland, Norway, Sweden, Denmark, Russia, Prussia, Germany, Austria, Switzerland, Italy, the Pope's temporality, Turkey, and Greece. In this enumeration there are protestant countries; but they all belong to the Fourth Beast dominion, being 'the Harlots and Abominations of the earth" which all acknowledge the Church of Rome as their common "mother" -- "the Mother of all the Churches." Such is the commonwealth or body politic to be destroyed root and branch, by the saints when judgment is given to them, and they proceed to "prophesy before many peoples, and nations, and tongues, and kings" (ch. 10:11). Then will the high praises of Ail (the Eternal Power -- the Father) be in their mouths; and "a two-edged sword in their hand; to execute vengeance upon the nations, and punishments upon the peoples; to bind their kings with chains, and their honorable ones with fetters of iron: to execute upon them the judgment written: this honor have all his saints. Praise ye Yah" (Psa. 149:6-9). 7. The Roaring of the Angel These are "the labors" to be performed by the Rainbowed Angel before he can "rest" (Apoc. 14:13). But, before he advances against the daemonial and idol worshippers of "Christendom" so called, "he cries with a loud voice as when a lion roars." Being "the lion of the tribe of Judah," his proclamations are the roarings of that lion; and the carrying of them into effect, is the noise of the roaring (Ezek. 19:1-9). Before the noise of his roaring lays waste their cities, and desolates their land and the fulness thereof, he is still awaiting the result of his manifesto to the nations of the west. Enthroned in Jerusalem his dwelling-place, he is fearless of attack. "I will be still," says the Spirit: "yet in my dwelling-place I will be without fear -- as dry heat impending lightning, as a cloud of dew in the heat of harvest" (Isa. 18:4). Such will be the condition of the political aerial, styled in Apoc. 16:17, "the air," at the crisis when "the lightnings, and voices, and thunderings, and earthquakes, and great hail" (ch. 11:19; 4:5) shall be about to rend the heavens, shake the earth, and beat down the corrupters of the world. During this ominous sultriness, and portentous calm, the strong lion of Judah "sends of those who have escaped" "the whirlwinds of the south," of the saved remnant of Judah, "to the nations Tarshish, Pul, and Lud, sounders of the truth, to Tubal, and Javan, and the isles afar off, that have not heard his fame, nor seen his glory; and they shall declare the glory" of which he is the king, "among the nations" (Isa. 66:19). But, they will not only declare his glory throughout the west; they will also make known the aion-evangile, the good news concerning the millennial cycle, soon to commence in all its blessedness; and with a loud voice throughout the aerial, styled "mid-heaven," invite mankind to "fear the Deity, and give glory to him, because the hour of his judgment," which is to destroy the catholic and protestant constitution of things, "has come" (Apoc. 14:6, 7). But this proclamation will not be complied with by the governments of the catholic world at least. They will "prepare war, and wake up their mighty men." The ten horn-royalties of the European Commonwealth will make war with the Lamb, and contend with him in battle (Apoc. 17:14; 19:15). Foreseeing this issue the Rainbowed Angel will roar out of Zion, and utter his voice from Jerusalem; and go forth as a mighty man, and stir up jealousy as a man of war. He will cry, yea, roar; he shall prevail against his enemies. "I have," saith he, "holden my peace maiolahm, from the (conclusion of the Mosaic) cycle; I have been still, and refrained myself: now I will cry like a travailing woman; I will destroy and devour at once. I will make waste mountains and hills, and dry up all their herbs, and I will make rivers dry deserts, and I will dry up the pools" (Isa. 42:13-15). This testimony shows the import of the action expressed in the phrase "as a lion roareth." In the fearful conflict that ensues "he causes the nations to tremble, and the mountains of antiquity to be scattered, and the hills of the cycle to be bowed down: the goings of the cycle are his. He threshes the nations in his anger" (Hab. 3:6, 12). That great day is the great and terrible day of Yahweh. It is the day of the seven thunders when they utter their voices, in the midst of whose echoes, Babylon falls; and those who worship the beast and his image, and have the mark on their forehead, or on their hand, are tormented with fire and sulphur "in the presence of the holy angels, and in the presence of the Lamb;" that is, in the presence of the Rainbowed Angel. When these aerial reverberations shall have died away, and calm shall be restored to the trembling heavens, and the quaking earth, "the labors of the saints" will be finished, and they will enter into the rest, or sabbatism, that remains for the people of the Deity. There will then be found nothing answering to the image of Nebuchadnezzar; nor to the Fourth Beast of Daniel. They will have become "like the chaff of the summer threshing floors, carried away by the tempest; so that no place is found for them." The judgments of the seventh vial are exhausted; "for the Lamb has conquered;" and executed all the bitternesses of the little scroll. There is now no longer any Papacy to stultify humanity; all names and denominations are abolished, and all the political hills and mountains, or Gentile, imperial, regal, and republican states, that upheld them, are overthrown. A glorious consummation is this! The Laodicean Apostasy is destroyed; and all Europe delivered from the immense mass of ignorance and superstition that bewilders and demoralizes its catholic and protestant populations. No longer will it be possible for spiritual pretenders, and political knaves to mislead them for their own glorification and aggrandizement. This will be among the occupations gone. Clergy and ministerial craft will be ruined; and men will practise it, as sorcerers spiritualism under the Mosaic law, at the hazard of their lives. For "it shall come to pass when any shall yet prophesy (for, in modern phraseology preach) then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of Yahweh: and his father and his mother that begat him shall thrust him through when he prophesieth. And it shall come to pass in that day, that the prophet (clergy and parsons of all grades and classes) shall be ashamed every one of his vision when he hath prophesied: neither shall they wear a rough garment (or professional garb) to deceive," or impose upon the ignorant (Zech. 13:3, 4). For the nations conquered by the Lamb and those cooperating with him, who are called, and chosen, and faithful (Apoc. 17:14) are also enlightened by them; for "the earth is lightened by the glory of the Rainbowed Angel" (ch. 18:1). And under the influence of this light, "many peoples will go and say, Come ye, and let us go up to the mountain of Yahweh, to the house of the Elohim of Jacob; and He will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of Yahweh from Jerusalem" (Isa. 2:3). Thus of a free and willing mind "the Gentiles will come from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanities, and things in which there is no profit" (Jer. 16:19). Such will be the judgment of posterity upon the spiritual wisdom of their ancestors. The creeds, articles, and confessions of faith which are now cherished with so much zeal, will be pronounced by a succeeding generation mere lies and unprofitable vanities. And so they are. They can teach no man the way of salvation; and therefore they are mere "vanities;" and they teach what is either not true, or they nullify the truth; so that they are neither more nor less than "lies." These lies and unprofitable vanities, which constitute the poisonous elements of that "strong delusion," which Paul predicted the Deity would send upon the professors of christianity "that they should believe the lie," as a punishment for their "not receiving the love of the truth to the end that they might be saved" (2 Thess. 2:10, 11) these false teachings will all have been suppressed by the victorious heroes of the covenant, who will have "turned to the people a pure language;" and have taught them all to "call upon the name of Yahweh, and to serve him with one consent" (Zeph. 3:9). What an extraordinary and unparallelled revolution will this be among the nations of the earth! Catholic, Protestant, Sectarian, Mohammedan, and Pagan, all without exception freed from their special ignorances and blasphemies, and meeting together unanimously in peace and concord; indignant at the old fooleries imposed upon them by their pious predecessors; enlightened in the truth; delivered from the crippling tyranny of thieves and robbers in church and state; and blessed in Abraham and his seed; whom all nations, though conquered by them, joyfully proclaim to be the blessed (Psa. 72:17-19). The sea upon which the Rainbowed Angel stands in ch. 15:2, will no longer be mingled with fire. It will cease to be troubled with unrest, casting up only mire and dirt (Isa. 57:20); but will have subsided into a calm which no storms nor tempests will disturb for a thousand years. It will be a glassy sea like to crystal before the throne (ch. 4:6); the beast with seven heads and ten horns will have been exterminated from its waters (ch. 13:1); and it will have become transparent, and affording in every part transmission to the glorious, illuminating, and healing beams of the Sun of Righteousness, whose enlightening influence will pervade the earth to the dispersion of all darkness in its utmost comers, and profound depths. The present dead sea of nations will be filled with the choicest fish; fished by those imcomparable "fishers of men," the companions of Deity in flesh (Matt. 13:47, 48; 4:19). Upon this bright blue sea, purified by commingled fire from the colossal feet of the Rainbowed Angel, the victorious saints will stand with the harps of the Deity. Each one will himself be a living harp, a living embodiment of melody and song. And such music will ascend as no concert of earth-borns has executed, and no inventor has composed before. This rainbowed multitude, in throng which no man can number, will sing what none besides themselves can sing -- the great song of their redemption and triumph (ch. 5:9, 10; 14:3; 15:3, 4). Victory crowns their labours, and they rest in a strong and peaceful reign of a thousand years (ch. 20:6). 8. The New World and the Angel of the Bow The destruction of the fourth beast of Daniel by the Rainbowed Angel's pillars of fire will be the dissolution of the European commonwealth. When the old world hath fallen thus, what will be the destiny of the new? Will it escape "the burning flame?" and, when "the kingdoms of the old world become the kingdoms of Yahweh and of his Anointed," will the colonial and republican institutions of the American continent remain intact? Why should they so remain? American society is but an extension of European. Their civil and spiritual institutions are identical; their superstitions and blasphemies as God-dishonoring, word-nullifying, and perversive of "his way." The earth is as corrupt as in the days of Noah; "for all flesh," in both hemispheres, "have corrupted his way upon the earth" (Gen. 6:11, 12). It is only necessary to understand the way of salvation as taught by the apostles to see this. Seeing, then, that the Deity swept into the abyss the whole human family except Noah and his house for this crime, why should not the American world be punished, being guilty of the same iniquity? There is every reason to conclude that judgment will fall upon it with great severity. Its idolatry of self is God-defiant; and it needs to be taught that there is One almightier than the dollar, and stronger than the human will. There is no symbolical revelation of events to be developed upon the American arena; there are, however, general declarations, which show what must of necessity be developed in the course of the Rainbowed Angel's mission upon this continent from one end of it to the other. Thus, the principle is oracular, that "all nations shall come and worship before the all-powerful Yahweh Elohim;" and that "they will learn righteousness." This necessitates instructors, and a system of instruction, such as does not exist on earth at this time -- an enlightening power no less than divine. It also requires a disposition, a child-like disposition, which exists not in the public mind, neither in the ignorant people, nor in their blind and conceited guides. To correct this fatal evil, and to break the power of ignorance, which is "the power of Satan," the angelic "pillars of fire" must march through the land; for it is written, "When the judgments of Yahweh are in the earth the inhabitants of the world will learn righteousness" (Isa. 26:9; Apoc. 15:4). And when they have learned this lesson, so difficult for individuals and nations, their lofty looks will be humbled, and their haughtiness will be bowed down, and Yahweh alone will be exalted (Isa. 2:10, 11). British and American pride will be prostrate in the dust; and "the people the source of all power," an exploded fiction of the past. "In that day, Yahweh alone shall be exalted." Popular sovereignty will be a dead putrescent carcase; and all who derive their power and authority from it will be abased. Such a consummation as this, and so devoutly to be wished, can only be developed by Omnipotence -- by the powerful angel of the covenant. The fate of the old world must necessarily be the fate of this whole American continent; for it is written of the Spirit, saying to the Son of David, "I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession" (Psa. 2:8). This is certainly comprehensive of the western hemisphere. The Eternal Spirit gives this to the Rainbowed Angel in fee. All power and authority here must, therefore, be derived from him, not from the people; and in these there will be no democracy or republicanism, but divine and imperial despotism, pure and simple; for "he shall rule the nations with a rod of iron" (Psa. 2:9; Apoc. 19:15; 2:26-27); "and Yahweh shall be king over all the earth; in that day there shall be one Yahweh, and his name one" (Zech. 14:9). This is conclusive. No one believing the scripture can respect the traditions of Americanism. The Monroe doctrine and the millennial perpetuity of the Union, will be a derision to the cloud-invested angel, as they are now to all who have 'the patience of the saints," "the commandments of the Deity, and the faith of Jesus" (Apoc. 14:12). All the States of the new world will be taken possession of by them; for "the kingdom, and dominion, and the greatness of the kingdom under the whole of the heavens is given to the people of the saints of the Most High Ones.-- and all dominions shall serve and obey him" (Dan. 7:27). It is manifest, therefore, that the destiny of all colonies, and republics, and empires, upon the American arena, has long since been decreed; and that destiny is unquestionably glorious and blessed -- that of being delivered by judicial power from the debasing tyranny under which they now groan; and of becoming the flourishing and happy provinces of an imperial dominion, coextensive with the globe, under which life, liberty, and property, will be secure; "mercy and truth meet together, and righteousness and peace embrace each other;" and "glory will be to the Deity in the highest heavens, over the earth peace, and goodwill among men" (Psa. 85:10; Luke 2:14). "Hitherto is the end of the matter" (Dan. 7:28). The wars of the Angel of the Bow culminate in the conquest of a peace, which extinguishes all belligerent conflagration in the earth for a thousand years. 9. The Angel Rests from his Labors Synchronical with this "end of the matter" is the blessedness of the dead in "rest from their labors." The end of the Exodus from Egypt, and the destruction of the fourth beast in all its relations, domestic and foreign, being now attained by their almighty prowess, the end of Micah's 40 years is duly arrived at. It is, therefore, written by command of a voice from the heaven, newly planted and firmly established (Isa. 51:16): "Blessed at this time are the dead who die in the Lord. Yea, saith the Spirit, that they may rest from their labors: and their works He goes with them" (Apoc. 14:13). This is the time for the righteous dead, who have been caused to spring out of the earth, and afterwards been quickened by Christ who is their life, to be blessed in the Millennial Sabbatism. The millennial rest cannot be enjoyed by the called, and chosen, and faithful saints so long as the fourth beast ecclesiasticism is undestroyed. The Lion-Mouth of this system of ignorance and imposition "speaks great things and blasphemies," by which the Deity is blasphemed in "blaspheming his name, and his tabernacle, and them that dwell in the heaven" (Apoc. 13:5, 6). The saints, though resurrected and immortalized, can have no rest while this, their old enemy, who, in the days of their flesh, made war upon them and overcame them (ver. 7; 11:7; Dan. 7:21), remains unconquered and undestroyed. When this is compassed their rest is attained. At this time, aparti, or, from now; the now beginning at this consummation of their works. They had "died in the Lord," which they only do when they die who believed the glad tidings of the kingdom of the Deity and name of Jesus Christ, and are subsequently immersed; they had been caused to spring forth from the earth; they had been judged; and, by quickening, had been organized into the cloud-invested angel of the covenant, or bow; and following the Lamb whithersoever he went, in all his wars, had conquered three of Daniel's beasts, and destroyed the fourth; and, in so doing, had delivered and regenerated the twelve tribes of Israel, restored all things, and abolished the superstition of the world. These are their works, the works of Jesus and his Brethren, and the consummation of them, which brings to them rest for "a season and a time." But, in the text before us, we are given to understand that Jesus and his Brethren did not do all these wonderful and mighty works by their own independent and inherent power. In the days of his flesh, Jesus said to the Jews, "I can of my own self do nothing;" and again, "Verily, verily, I say unto you, The Son can do nothing of himself -- but what things soever the Father doeth, these also doeth the Son likewise" (John 5:19, 30); and "the Father who dwelleth in me he doeth the works" (John 14.10). This doctrine is incorporated in the apocalyptic symbolography. It is true in regard to all the works of that remarkable prophecy. It is the Father, the Eternal Power, the Spirit, who doeth the works: as he said to Zechariah, "Not by might nor by power, but by my Spirit, saith Yahweh Tz'vaoth" (ch. 4:6). Of their own selves Jesus and his Brethren can do nothing. Their almightiness is of the Father-Spirit, "Whithersoever the Spirit was to go they went" (Ezek. 1:12, 20); and where they went, there the Spirit of their Father worked. Hence the peculiarity of the sentence, ta de erga auton akolouthei met 'auton -- "and their works He goes with them." He attends upon them as akolouthos, a camp-follower. He is present in all their encampments; and all the defeats they give their enemies is by his power. How could it be otherwise? For, having been begotten and born of the Spirit, they are as much Spirit as that which has been begotten and born of the flesh is flesh (John 3:6). Therefore, what they do must of necessity be done by the Spirit -- "he goes with them;" and "their works," the works of the Angel of the Covenant, signified in his roaring, in the little scroll, and in the seven thunders, He does with almighty and invincible power. 10. The Seven Thunders Apocalyptic thunder is significant of War. Seven thunders are either so many distinct wars; or, they are war of complete and intense severity; or the wars are styled seven thunders, because they are the thunderings of the Seven Spirits of the Deity sent forth from before the throne into all the earth (Apoc. 4:5; 5:6). This, I believe is the correct definition. If the spirits of the Deity had been eight instead of seven, it would have changed the arrangement of the whole prophecy. There would then have been eight apocalyptic epistles to eight ecclesias, eight seals, eight trumpets, eight vials, and eight thunders. But seven is the Divine Number of the Spirit; and, therefore, all these are numbered sevenfold; and the Spirit is symbolized by "seven horns and seven eyes," as significative of omnipotence and omniscience. The Rainbowed Angel is the Seven Spirits incorporate in Jesus and his Brethren going forth in their wars into all the earth. Hence the connection between the lion-roar of his voice and the voices of the seven thunders -- "And he cried with a loud voice as when a lion roareth; and when he cried, the Seven Thunders uttered their voices." If the angel had not crashed forth his voice, there would have been no thunderings reverberating their echoes through the aerial of the Sin-Powers of the world. The thunders are, therefore, the echoes of the voice of the Allpowerful and Omniscient Seven. They are the wars of the Saints in the execution of "the judgment written," and "given to them;" and waged against Babylon and the apocalyptic beasts in what remains of the sixth vial after the return of Christ, and in all the seventh, until the wrath of Deity is filled up, and the smoke from his glory and power no longer prevents an entrance into the nave (Apoc. 15:8). "And when," says John, "the seven thunders had uttered their voices, I was about to write." The voices of these thunders imported the things to be transacted in the wars. When John heard the revelation of them, he was about to make a record of them for the information of the servants of the Deity; but this he was forbidden to do by a voice from the heaven, saying, "Seal up those things which the seven thunders uttered, and write them not." This shows that the voices of the thunders were their utterances; and that these were things expressed in words that could be intelligibly recorded. To seal up is to conceal; and to conceal what he had heard them say, was to obey the command, "Write them not." When the time of the thunderings from the rainbowed throne arrives, the things they uttered will be unsealed. The unsealing of them will be the practical development of them in the execution of the judgments by the saints in the time of the end. This also will be the unclosing and unsealing of the words and the book which Daniel was commanded to shut up and seal till the time of the end (ch. 12:4, 9); and this unclosing and unsealing in that time is symbolized by the little open scroll in the angel's hand. As the apocalypse is a revelation for the sealed servants of the Deity alone, it was deemed inexpedient to write in detail the things in which they would be practically engaged. The apocalypse is not for their enemies; hence the universal failure of all their attempts to expound it. To these, the prophesyings of the thunders were to be impenetrable. They were not to be permitted even to read them; therefore, the Spirit said, "Write them not." Thus, they can only be read in the history of "the terrible doings of the Elohim toward the children of men," in bringing them to submit themselves to the glorious majesty of the kingdom (Psa. 66:3-7). The utterances of the thunders will be written upon the historic page by the valiant and mighty deeds of all the saints. This is the only record of them the world will be permitted to inspect. 11. The Angel's Oath The oath is the protestation of the saints-spirit swearing by Spirit -- by the all-creating Spirit -- concerning the termination of the times attested in the oath of the Spirit in the hearing of Daniel 12:7. This prophet saw in vision a man clothed in linen, standing upon the waters; and John saw a man clothed with a multitudinous cloud, standing upon the sea. They both have their feet upon the waters; which imports that the peoples shall be subject to them whom they represent. Daniel heard the question put to the linen-invested man, "How long to the end of these wonders?" This elicited an oath from him with uplifted hands to heaven, in which he declared by the Living One of the Future Age, b'khai ha-olahm (ho zon eis tous aionas ton aionon), that it should be "for a time, times, and a half:" that is, that the ending of the wonders should be synchronical with the end of that cycle of time. In this oath he declared the duration of the wonders, but not the beginning of the period. The duration expressed in figures is 1260 years. Daniel did not hear when they began; but he was informed of a certain event that would characterize their terminal epoch -- the concentration of the power of the holy people. So long as the twelve tribes of Israel remain scattered among the nations, their power is scattered. It will occupy forty years after the Rainbowed Multitude commence their labors before they will have established the twelve tribes in the Holy Land, an independent, glorious, and powerful kingdom, under David II., their King and Prince for the future age (Ezek. 37:21-28). When this is accomplished, the multitudinous angel of the covenant will have "accomplished, to scatter the power of the holy people;" which is the same as to cease to scatter it, or equivalent to restitution in the era of Israel's regeneration (Matt. 19:28). The development of this work will be terminal with 1260, which ought to be a jubilee year, in which every Israelite of that generation shall return to his possessions (Lev. 25:10). Be this as it may, this 1260 will not end so long as "the whole house of Israel" is helplessly trodden under foot of the Gentile governments. It must be restored "as in the days of old" (Amos 9:11-15; Acts 15:16); and then the wonders revealed to Daniel will have been fully developed. Thus he heard, "but," says he, "I understood not;" he then inquired about the end of these times, saying, "O my lord, what the end of these?" -- of "the time, times, and a half?" But, the only additional premises supplied was the coeval termination of 1335 years; when his lot or inheritance, should be developed, as the result of wonders elaborated during 40 subsequent years; and he should stand in it. Such was the scanty information vouchsafed to Daniel 2400 years ago. The times, however, still remained incomprehensible to him. He was like other prophets "who inquired and searched diligently searching what, or what manner of time the Spirit of the Christ that was in them did signify, when it testified beforehand the sufferings of the Christ, and the glory that should follow. Unto whom it was revealed, that not for themselves, but for us they did minister the things which are now reported unto you by them (the apostles) who have preached the gospel unto you with the Holy Spirit sent down from heaven; which things the angels desire to look into" (1 Pet. 1:11, 12). He might have been told, that the times, or 1260 years, when the glory should follow, would end in a certain year of the world's age. This would have been very gratifying to his curiosity and to ours; but such information was not granted to any "until the time of the end." He was therefore commanded to go his way, which is the way of all the earth. He was to die in ignorance of the year of the world's age when the 1260 should terminate; but he is to rise again in the time of the end, and to become one of the cloud with which the Spirit will then be invested. Then the words will be no longer closed and sealed. He will himself be engaged in the work of unclosing and unsealing in the time of the end, when "the mystery of the Deity will be finished," and fully "opened" to his view. But, six hundred and thirty-eight years after Daniel went his way (he died in the first year of Cyrus' sole reign, b.c. 540; which was the third from the capture of Babylon, and the death of Lucifer -- Dan. 1:21; 10:1; Isa. 14:12; Dan. 5:30), John was favored with a vision of the same man seen by Daniel, only instead of seeing him clothed with linen at the time, he saw him "clothed with a cloud." He had to communicate with John upon the same subject he had been treating of with Daniel -- upon the "How long to the end of the wonders?" In effect, he swore by Him who lives for the Millennial Future, that when he should stand upon the sea and upon the earth, chronos ouk estai eti -- Time should be no longer; that is, "the time, times, and a half" should expire; therefore, he adds, "But in the days of the voice of the seventh angel, when he shall sound, otan melle salpiseion, the Mystery of the Deity should also be finished, as he hath declared the good news, hos enaggelise, to his servants the prophets" (ch. 10:6, 7). The time, concerning which Daniel inquired, saying: "What the end of these times?" is to continue "no longer" than the sounding of the seventh and last trumpet. When this shall sound, the 1260 time of Dan. 12:7 will all be in the past -- this time will be longer; but will be superseded by another "manner of time," commonly styled, "The Millennium;" by Daniel hah-olahm; and by John, as in verse 6, hoi aiones ton aionon, the cycles of the cycles, which constitute Yahweh's Times, or the future age (Isa. 33:5, 6). Such is the angel's oath. It is to be remarked, that he did not sware, that the 1260 time should be no longer than when the seventh angel should begin to sound, as rendered in the English Version; but "when he shall sound," which sounding will occupy "days;" for he said, "in the days of the voice." This indicates an indefinite continuance of the voice; indefinite as far as the words of the oath are concerned. In the days of sounding, neither at the beginning, nor in the middle, of the sounding; but when the sounding shall be progressing, the mystery shall be finished. The sixth trumpet ended with "the remnant giving glory to the Deity of the heaven" (Apoc. 11:13); which was nationally proclaimed MAY 7, a.d. 1794. Since that event the seventh angel has been sounding. He is sounding his trumpet at the present time. It is "the third woe," in the development of which, direful calamities befall the catholic and protestant "worshippers of the daemonials and idols," not expressly detailed. This American woe, which afflicts the old and new worlds, is, doubtless, an unwritten calamity of the seventh trumpet. It is a just punishment upon "the spirituals of the wickedness in the heavenlies" -- in Church and State, and upon the blind multitude which is led by them into the ditch, "the last ditch," which will engulf them all. This seventh trumpet is "the last trumpet;" and will not cease to sound until "the mystery of the Deity is finished as he hath declared the glad tidings to his servants the prophets;" that is, until the end of the seventh vial, in the consummation of which John heard the announcement from the throne "It is done!" (ch. 16:17). What is done, or finished? The only answer possible is, "the Mystery of the Deity is finished." Now, on the ground of the commencement of the seventh trumpet "quickly" after the ending of the sixth; that is, in the same year; the seventh trumpet has been sounding seventy years in the current a.d. 1865. But it will probably continue to sound forty years longer, or till a.d. 1905-8; making in all a period of one hundred and ten years. Hence, this century and a fraction answers to the "days of the voice of the seventh angel." In these days the mystery is to be finished; and the "time" of the mystery "will be no longer -- the 1260 will be all expired, and the thousand years begin. Looking at the events of the past seventy years, and at the present woeful condition of this "evil world," no one can be so blind as to say that the mystery is finished. Its finishing then, is unquestionably in the future; which will be an epoch of the world's history -- "a time of trouble, such as never was since there was a nation to that same time" (Dan. 12:1): "Blessed is he that watcheth, and keeps his garments;" and is able to discern the time (Apoc. 16:15). 12. The Mystery In my translation, I have rendered the words eueggelise, as he hath declared the glad tidings. The English Version reads as he hath declared. But this is not the full import of the verb euaggeliso. This is compounded of the adverb eu, good, and the verb aggello, to announce by one sent; by a messenger, or angel. The context of the English Version shows that the thing declared to the prophets was "the mystery," or secret purpose "of the Deity;" but its rendering does not indicate whether the import of that mystery was good or bad. The original gives us to understand that the subject-matter of the mystery was good -- or glad tidings of great joy. Good, of course, to the servants of the Deity, the Father's sealed ones; not to those who are obnoxious to the "pillars of fire," which march in indignation through the countries of "the earth and sea." This mystery of the Deity to be finished is styled by Paul "the mystery of Christ," "the mystery of the gospel," "the mystery of the D1eity's will," "the mystery of Godliness," "the mystery of the Deity, even of the Father and the Christ." These are not many mysteries, but one and the same mystery, which he says, was "hid from the aiones," or Mosaic and prophetic cycles of time; "and from the genea," or thrice fourteen, that is from the forty-two generations between Abraham and Christ; and in another place he says that it was "hid from the aions in the Deity;" or "kept secret chronois aioniois in the times of the aions. It was the special function of the apostles to make known this mystery in their preaching. Paul was a prisoner in bonds because of his Zealous labors in this enterprise. As we have seen before, it was revealed or declared to the prophets; but the revelation was not in the same form as was the revelation of it to and by the apostles. This appears from Paul's teachings, who says concerning "the mystery of the gospel, for which he was an ambassador in bonds," "in other generations it was not made known to the sons of men as it is now apokalyphthe, apocalypsed or revealed to his holy apostles and prophets by spirit;" among whom he includes himself in saying, "kata apokalupsin, by revelation be made known to me the mystery." They were commanded to go and make manifest this important and long concealed secret to every creature under the Roman heaven. This was the apostolic work in which John and his companions were engaged. The whole ground of their prophesying was covered by the euaggelion, by the kerugma, and by the apokalupsin musteriou; that is, by the good-announcement they made as the messengers of heaven; by the proclamation of Jesus as the Christ; and by the revelation of the secret, which none of the chief men of their time knew anything about. These are the three grand divisions of the great subject they handled, and in the fight understanding of which they sought to establish all true believers. In addressing such, Paul says, the only wise Deity establish you "by my evangile," good-announcement, or gospel, "and proclamation of Jesus Christ; by the revelation of the mystery which was kept secret in aionian times, but now is made manifest through the prophetic writings by command of the aionian Deity (the Deity of the times of the law) made known for obedience of faith to all the nations." They set forth in their teaching the gospel preached to Abraham; and afterwards preached by Moses to the enslaved Israelites in Egypt; and next proepeggeilato, previously announced through His prophets in the holy writings; and then by John the Baptist, Jesus and his disciples, before the crucifixion; after this, they proved that Jesus was the promised and expected Christ, or Son of David and Son of the Deity, raised from among the dead to be King of Israel; and they showed how remission of sins and eternal life might be obtained through his name. "The sufferings of the Christ and the glory that should follow," are the more general and twofold division of the mystery; or in other words, "the things concerning the Kingdom of the Deity, and the Name of Jesus Christ;" which every one taught by them who desired to share in the great salvation, practically elaborated by the Spirit-Angel of the Bow, believed, and obtained a right to by being aqueously immersed into Christ. From this exposition, then, the reader will perceive, that, the mystery previously announced through the prophets, and preached by the apostles, is not yet finished. Multitudes have received the remission of sins and a right to eternal life, on the basis of the sufferings of the Christ, belief of the truth, and immersion into his name; but the realization of their right in the kingdom of which they are "heirs;" and the blessedness of all nations in Abraham and his Seed, are parts of the mystery previously announced to the prophets, "the Hope of the Gospel" and "the Hope of Israel," which yet remain to be developed by the almighty power of the Spirit-Angel of the Bow, in "the days of the seventh angel," when he shall synchronically consummate "the wonders" and "the times" (Rom. 1:2; 16:25, 26; 1 Cor. 2:7, 8; Eph. 1:9, 10; 3:3-9; 6:19, 20; Col. 1:26; 4:3; Matt. 1:17). 13. the Dramatic Consummation of the Vision prophecy of this tenth chapter is descriptive of a piece to be performed upon the arena of the fourth-beast dominion. The dramatis personae are the Voice in the heaven, the Angel, and John. "I am the Voice," said John the Baptist, "of one crying in the wilderness." It is correct, therefore, to say that "the Voice in the heaven" is a person. The Voice personates the Father and the Son, who "are one;" and the Angel personates a multitude, who are "made perfect in one, as the Father is in Jesus, and Christ in him" (John 17:23); and shall we say that John only personates his individual self in the midst of this multitudinous unity? I believe not; but that, in this dramatic scene, he is the representative of a class of agents; and that the part which he performs in it is symbolical of their agency in connexion with the angel in carrying into effect the judgments written in the little opened scroll. It was said to John, as recorded in verse 11, "Thou must prophesy again before many peoples, and nations, and tongues, and kings." He did not do this in any sense between his release from Patmos and his decease. His prophesying, therefore, as herein specified, must be in the future: and can only be then subsequently to his resurrection from among the dead. As a resurrected, approved, and immortal man, he will again stand before kings and nations, and "prophesy." But not he alone. He will only be one among "thy servants the prophets, and the saints, and them that fear thy name, both small and great" (ch. 11:18). These all will "prophesy again before many peoples," &c., after they are raised and immortalized. Hence, John in the scene before us, is their representative; and what he does by command of the Voice in the heaven, they will all likewise have to do. Illustrative of this, John was commanded to "go and take the little scroll which had been opened in the angel's hand." Here was an action to be performed. When commanded, John had not the book, or scroll; nor was he where the angel stood: but when he obeyed, he stands with the angel, the scroll disappears in John's substance, and he confronts the peoples, nations, tongues, and kings. This dramatic consummation demonstrates that the Angel and the class of agents John represents are identical. The Angel, therefore, symbolizes John and his associates as the scroll incorporate; that is, after they eat the scroll they occupy the position of the angel upon the sea and upon the earth; and in their prophesying again, their voice crashes with the roaring of the seven thunders. They become, like James and John, "the sons of thunder" (Mark 3:17); and shake the heavens with their voice. "Go and take the little scroll that has been opened." They "go" when "gathered" by the angels of his power to the Lord Jesus Christ in the Peninsula of Sinai: and they "take" the scroll when transformed into the likeness of the body of his glory by the energy whereby he is able to subdue all things to himself (Phil. 3:21). Having taken the scroll they are commanded to "eat it up." "Thy words were found," says Jeremiah, "and I did eat them; and try word was unto me the joy and rejoicing of mine heart: for thy name is called upon me, O Yahweh Elohim of hosts" (ch. 15:16). Jeremiah is one of those who will eat the little scroll; and in consequence become a constituent of the same; that is, of the angel. We may see from this, that words may be eaten as well as more material substances. To eat words is first to know them, then to understand their meaning; thirdly, to believe this heartily, and to assimilate it to our mental habitude, that it may become the rule of our thought and action. When this result is attained, the words are not only eaten, but eaten up, or thoroughly digested; and they become part and parcel of the eater inseparably. Ezekiel was put through this dramatic exercise as well as John and Jeremiah; and from the account he gives we may derive assistance in the exposition of the matter before us. A scroll held in a hand was sent to him. It was a scroll of judgment to be executed; for therein were written lamentations, and mourning, and woe (ch. 2:8-10). This he was commanded to eat, and then to go and speak to Israel. What he ate was suggestive of what he afterwards spoke and wrote in his book. It was said to him, "Son of man, cause thy belly to eat, and fill thy bowels with this scroll that I give thee. "Then," says Ezekiel, "did I eat." Now, the effects produced upon him by the eating to fulness being identical with those affecting John, we are enabled, upon the principle of like causes producing like effects, to determine what the contents were of the little scroll eaten by John. Ezekiel and John were similarly affected. "It was in my mouth," says Ezekiel, "as honey for sweetness;" and then, in ch. 3:14, he tells us "the Spirit lifted me up, and took me away, and I went in bitterness, in the hot anger of my spirit: and the hand of Yahweh was strong upon me." And when John applied for the opened scroll, and it was given to him, he was told by the angel it should make his "belly bitter, but in his mouth be sweet as honey." Ezekiel's scroll when eaten, though prophetic of judgments causing lamentations, and mourning, and woe, was as honey for sweetness, because, "the judgments of Yahweh are true and righteous altogether; more to be desired than gold, yea than much fine gold: sweeter also than honey, and droppings of honeycombs. Moreover by them is thy servant warned; and in keeping them there is great reward" (Psa. 19:10, 11). This explains the sweetness in the mouths of Ezekiel and John. The contents of the scrolls were the joy and rejoicing of their hearts; for in the complete execution of "the judgments written," they saw the development of the promised recompense of reward. But this sweetness of mouth was followed with bitterness of belly. This condition of body imports "hot anger," as is manifest from Ezekiel 3:14. Moses connects bitter with destruction in his threatening of punishment upon Israel: "They shall be burnt," says he, "with hunger, and devoured with burning heat, and with bitter destruction" (Deut. 32:24). Fellows inflamed with anger, and ready to execute vengeance upon the objects of their wrath, are said to be "bitter of soul:" this appears from the original of Judg. 18:25, where the Danites say to Micah, "Let not thy voice be heard among us, lest fellows bitter of soul run upon thee, and thou lose try life, with the lives of thy household." Here, loss of life to Micah and his dependants is predicated upon the bitterness of soul or body, of his enemies. Also in 2 Sam. 17:8, David and his mighty men are said to be mahrai nephesh, "bitter of soul as a bear robbed of her whelps in the field:" the robbed bear is a striking illustration of the nature of the bitterness -- that it is a very fierce condition of mind. But, I need add no more examples illustrative of the import of the phrase, "my belly was bitter." John ate the scroll. The effects produced upon him by the eating proved it to be the scroll of "judgment given to the saints," when they are prepared "to execute the judgments written." It is sweet to their taste, because of its truth and righteousness; and the great reward its consummation will secure them: and their body corporate becomes bitter when they set forth to destroy Babylon, and the powers which sustain her. Their blood had been shed copiously by the civil and ecclesiastical authorities of "Antichristendom;" and now the time arrives to repay them "double." They become a flaming and consuming fire; and pour out from their bitterness of soul, "the fierceness and wrath of Almighty God." In Babylon, at "the Hour of Judgment," "is found the blood of prophets, and of saints, and of all that were slain upon the earth;" and, as it is written, "precious in the eyes of Yahweh is the death of his saints;" therefore they are exhorted in their bitterness of soul, to "reward her even as she rewarded them, and to double unto her double according to her works; in the cup which she hath filled to fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and" sorrow are they to "give her: for she saith in her heart, I sit queen and am no widow, and shall see no sorrow. Therefore shall her plagues (the seven thunders) come in one day, death, and mourning, and famine (judgments written in the little open scroll); and she shall be utterly burned with fire (with the "Feet like pillars of fire"): for strong is the Lord God (the cloud-invested angel of the bow) who judgeth her" (Apoc. 18:24; 6-8). After this manner, they will "prophesy again" against their old enemy, in bitterness of belly. But before they can do this, they must be like Ezekiel, only in a higher degree, "lifted up by the Spirit, with the hand, or power, of Yahweh strong upon them." They must be exalted from flesh to spirit. Their bitterness will then be "bitterness in the heat of their spirit;" and in that bitterness they will go forth to "destroy them that corrupt the earth" (ch. 11:18; 19:2). This accomplished, they will rejoice in concert with the holy apostles and prophets, over the desolated and fallen prostitute; for the Deity will then have avenged them upon her (ch. 18:20; 19:1-3). 14."Prophesy Again" After John, as the representative of all the saints, had eaten up the little scroll of the judgments to be executed when the Angel of the Bow shall have been developed, he was told by the angel in vision, that he "must prophesy again against many peoples and nations and tongues and kings." In the Acts of the Apostles we have several instances of their prophesying and of its effects. They all stood before the Sanhedrin and prophesied; and their prophesying resulted in an antagonism between them and the rulers; who, being then the more powerful party, ordered them to be scourged and imprisoned. Much of their prophesying was a proclamation of "the mystery of the Deity's will, according to his good pleasure, which he hath purposed in himself;" which purpose is, "that in the economy of the fulness of the times (of the "time, times, and half a time" of Dan. 12:7) he would gather under One Head the all things in the Christ; both the things in the heavens and the things upon the earth, in him" -- the things in the heavens, "things visible and invisible, whether thrones, or dominions, or principalities, or powers;" and things upon the earth, "peoples, nations, and tongues" (Eph. 1:9; Col. 1:16; Dan. 7:14). The proclamation of this purpose -- of ruling mankind in righteousness by the crucified King of the Jews, whom he had raised from among the dead -- was exceedingly offensive to the Roman emperor and his adherents. An imperial edict was, therefore, published, forbidding any one to say, that there is another king than Caesar; a proclamation that troubled both the people and their rulers (Acts 17:6-8, 31). The apostles and their colaborers, however, were not daunted by decrees and threatenings; they continued their prophesying both before and against the world, to the loss of liberty and life, which in the nature of things was almost inseparable from their "prophesy." But, the time will come to them when the nature of things will be changed. They will "prophesy again" when power will preponderate on their side. Their function then will be, like Ezekiel's, "to prophesy and smite" (ch. 21:14); to "turn waters into blood, and to smite the earth with all plagues, as often as they will" (Apoc. 11:6). This is the sort of prophecy resulting from eating up the little scroll. They proclaim the purpose of Deity, and that the time to carry it into effect hath arrived. In this they prophesy what is about to be; and they require all "peoples, nations, languages, and kings" to submit to the New Monarch of the earth. If these believe and obey the prophecy, it will be well with them; but if they resist it, the prophets will proceed to establish their prophecy with fire and sword. Their body will be like Samuel's of old, who, in bitterness of soul, "hewed Agag in pieces."