III. The Little Open Scroll Division The Seventh Seal, Seventh Trumpet, Seventh Vial, and Seven Thunders from the manifestation of Christ and his Brethren as the Lamb in the midst of the 144,000 redeemed from the earth, to the full establishment of the Millennial Throne and Kingdom of David upon the utter destruction of Daniel's dreadful and terrible Fourth Beast; and the subjection of the first three, or the Lion, the Bear, and the Leopard. TIME OF EVENTS The Little Open Scroll belongs to the Days of the Voice of the Seventh Trumpet, which are inclusive of "the Time of the End". From a.d. 1792 to the end of the "thousand and six hundred furlongs", or 40 years; a.d. 1908, or thereabouts. The events of this chapter are parallel with the Seventh Trumpet Translation 1. And I saw another sign in the heaven, great and marvellous, Seven Angels having the Seven Last Plagues, for in them is filled up the wrath of the Deity. 2. And I saw as it were a glassy sea which had been mingled with fire; and the conquerors of the beast, and of his image, and of his sign, and of the number of his name, standing upon the glassy sea, having harps of the Deity. 3. And they sing the song of Moses, the servant of the Deity, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord the Omnipotent Deity; just and true thy ways O King of the Saints! 4. Who shall not fear thee, O Lord, and glorify thy name? For thou only art absolutely pure (hosios): for all the nations shall come, and do homage before thee; because thy righteous judgments (dikaiomata) have been made manifest. 5. And after all these things I saw and behold, the Nave of the Tabernacle of the Testimony had been opened in the heaven. 6. And the Seven Angels having the Seven Plagues came out from the Nave, having been clothed in linen, pure and bright, and girded around the breasts with golden girdles. 7. And one of the four living ones gave to the seven angels seven golden vials full of the wrath of the Deity who lives for the aions of the aions. 8. And the Nave was full of smoke from the glory of the Deity and from his power: and no one was able to enter into the Nave until the seven plagues of the seven angels were fulfilled. 1. The Sign in Heaven "I saw another sign in the heaven, great and marvellous, Seven Angels having the Seven Last Plagues; for in them is filled up the wrath of the Deity" -- Verse 1. This fifteenth chapter is introductory to the sixteenth and following chapters to the twentieth in part inclusive. It treats of the beginning and the ending of the Seventh Trumpet, which is "the last trumpet", the complete sounding of which finishes "the Mystery of the Deity as he hath declared the glad tidings to his servants the prophets" (ch. 10:7). The chapter begins with the announcement of "another sign in the heaven". The former sign in the heaven was that of the "angel who came out of the Nave which is in the heaven, having a sharp sickle". The latter was seen first, but was not therefore first in execution. The mission of the Angel of the Sickle is the concluding scene of the Seventh Vial, which is itself a part of this "great and marvellous" sign. The first verse of this fifteenth chapter carries us back to events, which began to transpire at the expiration of "the Second Woe" (ch. 11:14): in other words, to the epoch of the First French Revolution, which broke out 1260 years after the Justinian Epoch, a.d. 529-'33: and signalized the termination of that long and sanguinary period. The sign John saw was a sevenfold wonder, having a beginning and an ending, with "great and marvellous" intermediate developments. It was a sign that signified nothing but wrath to them who were the subjects of its plagues. These, as appears from the second verse, and from the whole of the sixteenth chapter, and so forth, are the worshippers of the Beast and his Image, and the people of the sign and number of his name, with the Mohammedans of the Dragon territory -- the Catholic, Mohammedan, and Protestant peoples of Continental Europe. John saw the sign "in the heaven" -- in the heaven of Antichristendom: for a portion of its wrath was poured out upon "the Sun," and a portion upon "the throne of the Beast," and a portion upon "the Air" (ch. 16:8, 10, 17). The governments of the world and their armies were to be primarily the subjects of its seven-fold sanguinary visitation; which, of course, would inflict much misery and oppression upon the peoples who had to bear the burdens of the wars. The sevenfold apportionment of the judicial wrath of the sign, is symbolized by "Seven Angels" -- "the Seven Spirits of the Deity sent forth into all the earth"; and therefore angels: and operating through human agents in the execution of the purpose of Him by whom they are sent forth and employed. Hence, the armies of a power inflicting wrath upon peoples are Yahweh's sword, or "angel" -- a messenger for evil to those who are tormented by it. Thus the French armies under the first Napoleon, were an angel-power of this "sign in the heavens" -- a vial out of which Divine wrath was poured upon "the earth," "the rivers and fountains of waters," "the sun," and upon "the throne of the beast," while the saints, when they appear upon the scene to execute their mission, are also angels pouring out their vial, the Seventh; but Apocalyptically contradistinguished from the others, as "the Holy Angels" (ch. 14:10). The seven angels of this great and marvellous sign -- "great and marvellous" because of the magnitude, and extraordinary character of the events it prefigures -- are said to have "the seven last plagues". The "plagues" are a series of calamities and disasters affecting those who are the enemies of Israel and the Saints, and Witnesses, with whose blood they have intoxicated themselves. The plagues are great, but they are not reformatory; for the operation of them causes them to blaspheme the Name of the Deity, which hath power over them (ch. 16:9, 21). They are styled the last plagues, and the reason why they are so called is given in the words, "for in them is filled up the wrath of the Deity". This testimony shows us, that His wrath is not infinite, or endless. It has its limits, and beyond them it will not pass. As far as premillennial peoples are concerned, it will not transcend the limit of the "thousand six hundred furlongs", the Aion of Judgment, or the end of Micah's forty years. This is the period of the wrath in its great and marvellous manifestation. It begins with the House of Jacob, and ends with the deliverance of Israel, and the destruction of the House of Esau, of which no remnant is left (Obad. 17, 18, 21). The House of Jacob is the House of the Deity; of which the Saints, whose head is Christ, are the imperial and sovereign order. In all the "times of the Gentiles" the saints are a mixed community, in which are found fish of all sorts, good, bad, and indifferent. The good are answerable to the "few who are chosen," and find eternal life (Matt. 20:16; 7:14): while the bad and indifferent are those who "begin in the Spirit" and end in the flesh -- those who at the outset of their career seemed to "run well," but were hindered from a "patient continuance in well-doing," or "obeying the truth," in being "bewitched" by the sorcery of designing knaves, who "by good words and fair speeches deceive the hearts of the simple" (Gal. 3:1, 3, 7; Rom. 16:18). In our generation, as in that of the apostles, the ecclesia, or general assembly of the many, who are called, is composed of these heterogeneous materials. It has been thus in all generations before and since Satan, in the days of Job, mingled with the Sons of the Deity, when they presented themselves in the Divine presence (Job 1:6). The satanic element has ever been among them with its "depths as they speak" (ch. 2:24), corrupting and perverting the weak. In the wisdom of the Deity, Satan has been permitted to practise, and to deceive the hearts of the simple, who are "ever learning, and never able to come to the knowledge of the truth" (2 Tim. 3:7), without judicial interference. The Satanic element in an ecclesia is always prompt and vivacious for mischief. If it fears to attack openly the most prominent advocate of the truth, it has recourse to underhanded and secret influences. Handling the word of the Deity deceitfully, "deceiving, and being deceived", are its characteristics. While inspired with personal hatreds, it affects zeal for the truth in destroying it, or making it of none effect, by the traditions of its monstrous ignorance and folly. Yet "the Judge of the living and the dead" is profoundly silent save in the word of his law and testimony. There are reasons for this. The truth as it is in Jesus is entrusted to the ecclesia, or House of the Deity, which is "the Pillar and foundation support of the truth". The members of this house are held responsible and accountable for their relations to this, as a treasure committed to them to be contended for earnestly, and to be upheld at all hazards, in their day and generation. This house being furnished with vessels of all sorts, some to honor and some to dishonor, the truth receives a characteristic treatment at the hands of each sort. The vessels fitted to capture and destruction set forth traditions, or heresies, which nullify the Word. If men speak or write upon the things of the Spirit, they are commanded to do so "as the oracles of the Deity;" and if they disobey this injunction, it is because "there is no light in them". Nevertheless, they will give utterance to their folly. This cannot be helped. Fools will be fools come what may. From these premises it is inevitable that, as Paul says, "there must be heresies among you". They are permitted to exist, though not approved. Their existence arouses the flagging energies of sterling and faithful men, "who are able to teach others" (2 Tim. 2:2). It sets them to contending more earnestly for the faith once delivered to the saints (Jude 2), which manifests them as the approved, who are grounded and settled in the faith, and not moved away from the hope of the gospel (1 Cor. 11:19; Col. 1:23). This manifestation of the approved after this process is one reason why Yahweh keeps silence, and permits Satan to continue their operations among the Sons of the Deity, without any present judicial interference. There is also another very good reason for present non-intervention, and this is, because He has appointed a set time, styled by that infallible and incomparable exponent of the truth the Lord Jesus, "a Day of Judgment," hemera kriseos (Matt. 12:36); and by the no less accurate Paul, "the Day when the Deity shall judge the secrets of men by Jesus Christ according to the gospel" Paul preached: "therefore," saith he, "judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts;" and "who will judge the living and the dead at his appearing and kingdom" (Rom. 2:16; 1 Cor. 4:5; 2 Tim. 4:1) and styled by the earnest and faithful Peter, "the Day of Inspection", hemera episkopes (1 Pet. 2:12) "the time that the judgment begins at the house of the Deity" (ch. 4:17); when, as James testifies, the saints shall be judged by the law of liberty (ch. 2:12). These are two all-sufficient reasons why the Satan should be Providentially tolerated among the sons of the Deity, until the Ancient of Days come. "Now is the day of salvation," says Paul; but this, in effect, the Satan denies. He turns it into a day of judgment, saying, that there is no other day of judgment for the saints than this. Satan, of course, exceedingly dislikes the idea of being judged, and rewarded according to his works. He does not approve of the doctrine of eternal life based upon an inspection of faith and practice after resurrection. He demands resurrection with immortality, not resurrection unto eternal life. He wants to spring out of the dust immortal, and no questions asked; for he knows very well, that neither his faith nor his practice will bear the light. Be this, however, as it may, his pleasure and satisfaction will not be consulted. Inspection and its consequences begin at the house of the Christ: and Satan, who had received the one talent, and was afraid of the truth, and hid it in the earth, is purged out as a wicked and slothful servant from among the sons of the Deity; and cast into the darkness of the outer world, where weeping and gnashing of teeth are the order of both day and night (Matt. 25:14-30; Apoc. 14:11). This day of inspection is "the day of wrath and revelation of the righteous judgment of the Deity; who will render to every one according to his deeds" (Rom. 2:5, 6). It is a day in which He will separate the satanic goats from the sheep who have heard his voice, and done the Father's will. Those slothful, unprofitable, and wicked professors are "cast into the lake of fire burning with brimstone," in which are destroyed the beast and the false prophet, by that portion of the last plagues which is executed by the Second and Third Angels, who have power over fire. In other words, the judgment given to the approved, who enter into the joy of their Lord, affords scope in the execution of it upon the Diabolos and Satan of the world, for the punishment also of the unprofitable servants of the house of the Deity; who are "condemned with the world" to the calamities of the last plagues, which to them will be "a sorer punishment" than to the adversaries at large (Heb. 10:26-30). The judgment predetermined for the Diabolos and his angels, or for the slaying and destroying of Daniel's Fourth Beast, is all comprehended in the Seven Last Plagues, styled in the seventh verse of this chapter, "seven golden vials full of the wrath of the Deity." The territory of the Fourth Beast's dominion, upon which is developed the "fiery indignation which devours the adversaries," is the symbolical "lake of fire;" and when an actual wrathful conflagration, burning with the Divine anger, it is to pur to aionion, the Aion-Fire, "prepared for the Diabolos and his angels," into which the unprofitable and slothful of the Ecclesia, or One Body, are ordered to depart, and into which, therefore, they "go away" to suffer Aion-torments in the symbolic period of "a thousand six hundred furlongs". By the end of these forty years, "the tormentors" will have exacted all that is due (Matt. 18:34; Apoc. 14:10). In paying this their carcasses will have fallen in the wilderness, the victims of death a second time. "This is the Second Death: and whosoever" upon inspection, is "not found written in the Book of Life is cast into the lake of fire" (Apoc. 20:14, 15): and thus "his name is blotted out" and unconfessed before the Father and the angels" (Apoc. 3:5). Thus the satanic element of the One Body is purged out, or separated and destroyed. Its separation precedes the reaping of the harvest of the earth; and its tormentation and destruction are synchronous with the infliction of "torment and sorrow" upon Babylon the Great, and the treading of the winepress in the vintage of the earth. Their torment is eis aionas aionon, and therefore aionian. It does not transcend this limit, because the wrath of the Deity is then all exhausted. Nevertheless, its effects abide upon them -- "they shall not see life; but the wrath of the Deity abideth on them" (John 3:36). 2. The Glassy Sea "And I saw as it were a glassy sea, which had been mingled with fire" -- Verse 2. The Apocalyptic sea is that aggregation of "many waters" out of which the Beast having seven heads and ten horns arose (ch. 13:1); and upon which the Drunken Harlot-Mother of all the Gentile "Churches" sits (ch. 17:1, 5, 15). This sea of nations encircling the Mediterranean, or "Great Sea," is Apocalyptically exhibited in two states -- in a state of storm; and in a state of transparent calm. When John stood upon its shore, and saw the Beast arise, it was in an uproarious and tempestuous agitation (Dan. 7:2). The dominions of the House of Esau, who lives by his sword (Gen. 27:40), do not arise in times of tranquillity and calm; these times ensue only when the tumult and tempest of war are hushed; and then the conqueror can stand upon it, and sing the song of victory. Dominions, in a world like this, can only be founded, and maintained by "fire and brimstone". In the days of old, they were established by the sword, the spear, the battle-axe, and bow; but in modern times, victory is said to be on the side of the heaviest artillery; that is, where "the fire burning with brimstone" rages with the greatest intensity. Yahweh Tz'vaoth, in the days of Joshua, established His kingdom in the Holy Land, by the sword of Israel, strengthened by His judgments poured out upon the helpless inhabitants of the country: so also it is to be in the day of Jesus, called "the Day of his power;" the kingdom is to be established in the same country by "fire burning with brimstone" in the hands of Israel, commanded by the Saints; and strengthened with the Eternal Power, "who rideth upon the heaven in their help" (Deut. 33:26). In the English Version, the text before us reads, "a sea of glass mingled with fire". In the original it is not a substantive, but an adjective, as hyalinen, glassy, that is, smooth and transparent; from hyalos, a transparent stone, soft kind of crystal; also glass. "Mingled with fire" is also objectionable. This rendering represents the conquerors as standing upon it, and singing the song of victory, while the fire is flashing in consuming flames from the sea. This would be to sing the song of victory before the victory is won! The Saints do not perpetrate such an anachronism as this. Flames of fire burning with brimstone were not flashing like lightning and with the roar of "the Seven Thunders," when John looked, and saw the Divine harpists standing victorious upon the sea. All this had passed away, and the sea which had been thus convulsed, and commingled with the lightnings and thunderings proceeding from the throne (ch. 4:5), was now "glassy like to crystal" (ch. 4:6). This is clearly indicated in the word memigmenen agreeing with thalassan, sea. Memigmenen, is the perfect participle passive, and signifies an action past: as, having been mingled, or which had been mingled. A sea lashed into fury by the four winds of the heaven, and the bursting flames of the Seven Lamps of fire, which are the Seven Spirits of the Deity sent forth from the throne into all the earth (ch. 4:5; 5:6), is not a "glassy sea". A sea of Mediterranean nations, commingled with armies of valiant and lionlike Israelites, one of whom, like Samson of old, shall chase a thousand, and two put ten thousand to flight (Deut. 32:30), commanded by the 144,000, and executing the tormenting judgments of the Second and Third Angels, upon Babylon and its Beast, and Image, and Mark, and number of its Name; and upon the dominions outlying, or "without the city," until the end of the Sixteen Hundred Furlongs of time -- is a sea commingled with fire burning with brimstone; in other words, it is a "Lake of Fire"; in which, while "the war of that great day of the Almighty Deity" is in continuance, the Beast and his False Prophet, and the ejected wicked, slothful, and unprofitable servants of the One-Talent class of saints, are all being scorched and tormented in the presence of the Holy Angels, and in the presence of the Lamb: who shall tread these wicked as ashes under the soles of their feet (Mal. 4:3), which are then "as pillars of fire" "burning in a furnace" (Apoc. 10:1; 1:15). This is vengeance in the day of vengeance, affording a practical illustration of Paul's saying, that "the Deity is a consuming fire"; and that "it is a fearful thing to fall into the hands of the living God" (Heb. 10:31; 12:29). But, how different the condition of the called, and chosen, and faithful saints of the two-and-five-talent class at this time! In the day of His vengeance there are among the nations wailing, blaspheming, and gnashing of teeth; but, on the other hand, "the righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily there is Elohim judging in the earth" (Psa. 58:10-11). The sea had been mingled with fire, by the Angel from the altar that had power over fire; but the wrath had now ceased to burn. The smoke from the glory of the Deity, and from his power, no longer filled the Nave; so that now the conquerors were able to enter into the peaceable possession and enjoyment of the kingdom, to stand upon the glassy sea, and to "rest from their labours". There was now, at the end of the forty years, "before the throne a glassy sea like unto crystal". Henceforth, the sea remains at rest, perfectly calm, and smooth as glass. "The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt" (Isa. 57:20). Such a sea as this is neither "glassy," nor "like to crystal". There is no transparency about it. Its waters are dark and muddy; and no light can penetrate below its stormy surface. But, when the lightnings, and thunderings, and voices, which proceed from the throne on Mount Zion, where stand the Lamb and the 144,000, shall have done their work, the wicked, whom Yahweh hath made for the day of evil (Prov. 16:4), in all their temporal and spiritual organisations, as symbolised by the Beast, his Image, his Sign, and the number of his Name, will all have been purged from its waters; the mire and dirt will all have subsided in the abyss, and its surface will be unruffled and crystalline for a thousand years. 3. The Conquerors on the Glassy Sea "And I saw the conquerors of the beast, and of his image, and of his sign, and of the number of his name, standing upon the glassy sea, having harps of the Deity". The seven last plagues, in which has been filled up the wrath of the Deity, having by the end of the one thousand six hundred furlongs, or forty years of Micah, clarified the sea, and taught the inhabitants of the world righteousness (Isa. 26:9), the time will have arrived for the celebration of the Feast of Tabernacles in the kingdom of the Deity. The present constitution of Antichristendom in church and state, with all blasphemous dissenting "abominations," in the time of this great feast will have no existence. They will all have been previously abolished as "lies, vanity, and things in which there is no profit" (Jer. 16:19), by the victorious saints, who in the time of the feast possess "the kingdom, and dominion, and the greatness of the kingdom under the whole heaven" (Dan. 7:27). Not one rival dominion exists to dispute with them the sovereignty of the world; which henceforth is ruled in righteousness by them who had learned righteousness in faith and practice, in a previous state of tribulation and reproach. These are now the victors, standing triumphantly upon the arena of their conquests. In the days of their "patience," they kept the works of the Spirit to the end; in reward for which, they now receive authority over the nations, and power to rule them with a rod of iron (Apoc. 2:26, 27). The sea, no longer mingled with fire, upon which they stand victorious, is a sea of peaceful nations, which have "beat their swords into ploughshares and their spears into pruning hooks;" and abandoned forever the study of the most effectual means by which they can ruin and destroy one another. "Glory to the Deity in the highest heavens, over the earth peace, and goodwill among men," is now the order of the day. The glassy sea of nations is now irradiated with the glory of Yahweh, which shines through its translucent waters to its utmost bounds and lowest depths. Its nations are now "blessed in Abraham and his Seed," having been previously "justified by faith;" and "joined to Yahweh for a people to Him" (Gal. 3:8; Zech. 2:11). The twelve tribes of Jacob are no longer dispersed in the lands of their enemies. Not one of them is left a wanderer among the nations (Deut. 30:4); but all have returned to their possessions and rejoice before Yahweh their Elohim (Lev. 23:40). The nations, now enlightened, also rejoice with them; because their engraftment into their own olive tree has proved to be life from the dead to the world (Deut. 32:43; Rom. 11:15). "The stone which the builders refused hath become the Head of the Corner". He stands with his brethren on this glassy sea, which extends, as an immense plain, from before the throne on Mount Zion. "This is the day which Yahweh hath made; we will rejoice, and be glad in it;" "from now will His Name be blessed, even for the Olahm; from the rising of the sun to his going down the Name of Yahweh be praised: for He is exalted above all the nations; and His glory above the heavens" (Psa. 113; 117); Jesus and his Brethren "glorified together" (Rom. 8:17), are the conquerors, who, by the Spirit's aid and co-operation, have subdued the world, and possess it as their own. They are "a multitude which no man can number, clothed with white robes and palms in their hands" (Apoc. 7:9-17). Their square is 144,000. The "palms," the symbol of victory, connect them with the Feast of Tabernacles, in the celebration of which they rejoice, and are glad, as the harps of the Deity. What a glorious orchestra they will be, when established over the nations as their immortal and sovereign rulers, they shall celebrate their triumph in the songs of Moses and the Lamb! In that day, they will say, "Praise ye Yahweh, proclaim His Name, declare His doings among the people, make mention that His Name is exalted. Sing unto Yahweh; for He hath done excellent things: this is known in all the earth. Cry out, and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee" (Isa. 12:4-6). 4. The Song of Moses "And they sing the song of Moses, the servant of the Deity". The following is the song of Moses, which was sung by Moses and the Israelites, standing by the Red Sea, through which they had just passed; and which they now surveyed with feelings of triumph, as the tomb of Pharaoh's host. It is a memorial of the nation's deliverance from the Egyptians, and prophetic of its future salvation under the lead of the prophet like unto Moses, and the Saints. The translation of king James' bishops, I have "diligently compared" with the original, and "revised;" it will be found, I think, an improvement upon the Common Version. I have transferred the titles of the Eternal Power; and translated them in the bracketed spaces following. Thus they sang, saying: 1. "I will sing to Yahweh, (He who shall be) for He is greatly exalted: The horse and His rider he hath cast into the sea. 2. Yah (an abbreviated form of Yahweh) is my strength and my song And He hath become my salvation! He is my Ail (Strength, or Power), and Him will I extol; My fathers' Elohim (Mighty Ones), and Him will I exalt. 3. Yahweh is a Man of war; Yahweh is His name. 4. Pharaoh's chariots and hosts He cast into the sea; His chosen captains also He drowned in the Red Sea. 5. The roaring billows covered them; They went down to the bottom as a stone. 6. Thy right hand, O Yahweh, is glorious in power; Thy right hand, O Yahweh, hath crushed the foe. 7. And in the greatness of Thine excellency, Thou hast overthrown Thine adversaries! Thou sentest forth Thy burning anger, It shall consume them as stubble. 8. And by the blast of Thy nostrils the waters were heaped up The floods stood erect as a heap; The depths congealed in the midst of the sea. 9. The enemy said, I will pursue; I will overtake; I will divide the spoil; My lust shall be satisfied upon them: I will draw my sword; my hand shall destroy them. 10. Thou didst blow with Thy spirit, the sea covered them; They sank like lead in the mighty waters. 11. Who is like unto Thee among the mighty ones (Ailim), Yahweh! Who like Thee glorious in holiness, Terrible, worthy of praises, doing wonders? 12. Thou stretchedst out Thy right hand, The earth swallowed them up. 13. Thou hast led forth in Thy goodness the people whom Thou hast redeemed; Thou hast conducted in Thy might to the habitation of Thy holiness. 14. Peoples shall hear; and they shall tremble; Terror seized the inhabitants of Palestina. 15. Then the Dukes of Edom shall be affrighted; Trembling shall seize the mighty ones of Moab; All the inhabitants of Canaan shall be dissolved. 16. There shall fall upon them terror and dread; By the greatness of Thy power they shall be still as a stone; Until, O Yahweh, Thy people pass over; Until the people whom Thou hast purchased pass over. 17. Thou wilt bring them in, and plant them, In the mountain of Thy inheritance; The place, O Yahweh, Thou hast made for thee to dwell in; The holy place, O Adonai (noun plural, Lords) Try hands have established. 18. Yahweh shall reign for the Olahm (the Hidden Period) and beyond. And Miriam the Prophetess, Aaron's sister with a chorus of women, answered Moses and the Israelites, saying, 21. "Sing ye to Yahweh, for He is grandly exalted; The horse and his rider He hath cast into the sea" (Exod. 15:1-8, 21). Such is the song of Moses, admirable for the boldness of its imagery, the sublimity of its sentiments, and the dignity of its style, which was sung by the Hebrew people standing upon the shore of Edom's sea. They were now a people saved by Yahweh -- a national salvation, coeval with the signal overthrow of their enemies, and the destruction of their power. They had just put on Moses, having been all baptized into him in the cloud and in the sea (1 Cor. 10:2). They now constituted the One Body of Moses, and the Firstborn Son of Yahweh (Exod. 4:22; Zech. 3:2; Jude 9): and when they arrived at Sinai, fifty days after the institution of the Passover, they became the kingdom of the Deity (Exod. 19:5, 6, 8). These events signalize the katabole tou kosmou, or "foundation of the world;" to which frequent reference is made in the New Testament, in connection with the prepositions pro, before, and apo, from, since, etc. (Matt. 25:34; 13:35; Luke 11:50; Jhn. 17:24). They also signalize the beginning of the Aion, or Olahm, or Course of Time, the duration of which was hidden from all but the Father, who reserved the precise year of its termination as a secret with Himself (Mark 13:32; Matt. 24:36). The Mosaic Aion was a Course of Time identical with the continuance of the Mosaic Kosmos, or Order of Things. The beginning of the one was the beginning of the other, and synchronical with the singing of this beautiful prophetic ode. But, at that stage of their history the Israelites could only sing the song of Moses. They could sing it commemoratively and prophetically -- commemoratively, of their deliverance, and the destruction of the Egyptian army; and prophetically, of that still future and greater deliverance awaiting them in the time of Jacob's trouble; and of that grander and more marvellous overthrow of Babylon and the Beast, by the Lamb and those who accompany him whithersoever he goes. The song celebrative of these victories over the system of nations "spiritually called Sodom and Egypt" -- "the song of the Lamb" -- they could not sing. No man can sing the song of Moses, who is not a member of the Mosaic Body; nor can any one sing the song of the Lamb, unless he be a citizen of the Commonwealth of Israel, is one of the conquerors of the Beast, his Image, his Sign, and the Number of his name, and these have been already vanquished and destroyed. True, he can repeat the words; but he cannot sing the words as expressive of the agents and the events that have come to pass; and this is the sense in which songs are Apocalyptically sung. This song celebrates the Name bestowed upon himself by the Eternal Father in his interview by his angel with Moses at the bush. Ehyeh asher Ehyeh, said he, on that occasion, I will be who I will be; Ehyeh I will be; and in the third person, Yah, or Yahweh, He shall be. "Thou shalt say to the children of Israel, Yahweh Elohim of your fathers, etc., hath sent me to you: this is my Name for the Olahm, and this my Memorial for a generation of the race" (Exod. 3:14, 15). "Extol him that rideth upon the heavens," said David, "by his name Yah" (Psa. 68:4). This Moses has done in this ode, saying, "Yah is my strength and my song, and He hath become my salvation! He is my Ail, and Him will I extol; my father's Elohim, and Him will I exalt. Yahweh is a Man of War; Yahweh is His Name". The great prophetic subject of this song is Yahweh as a Man of War that Man of War to be manifested, who shall stand a conqueror upon "the glassy sea like to crystal;" when as the Spirit of Christ in Zech. 14:9, testifies, "Yahweh shall be for King over all the earth; in that day there shall be One Yahweh, and his Name one". This Man of War is that symbolic Son of Man seen by John, in Apoc. 1:13-16; and that Mighty Angel he speaks of in ch. 10:1; and the Son of Man upon the white cloud, in ch. 14:14; and the Word of the Deity and his celestial brethren in arms, in ch. 19:13, 14; and the Lamb with the 144,000, who constitute the bride. In other words, He is the One Body glorified, the head of which is Christ Jesus, whose head is the Eternal Father (1 Cor. 11:3). This personification of Jesus and his brethren as constituting One Man is illustrated in Exod. 4:22, where the whole multitude of Israel, of which the adults were estimated at 600,000 (Exod. 12:37) is styled the Son and First-born of Yahweh. The "He who shall be" promised to Abraham 430 years "before the foundation of the world;" and prophesied of to Moses in the "Memorial" apocalypsed at the bush, is the Eternal, by his power, incorporate and manifest, first in Jesus of Nazareth, and hereafter in his resurrected, accepted, and quickened brethren, "glorified together with him". "These all as one glorified body are the "One Yahweh" manifested in "One Name," which, enthroned in Jerusalem, is "king over all the earth" (Jer. 3:17). "Yah is my Ail, and my father's Elohim," says Moses and the Israelites: that is, the Eternal Invisible Spirit (Jhn. 4:24), who made all things by His power (Gen. 1:2), even Yah is "the strength of Israel" (1 Sam. 15:29); manifested in the Elohim, or incorruptible and immortal angels, who made themselves visible to Abraham and Jacob, "and who do his commandments;" "his ministers who do his pleasure" (Psa. 103:20, 21), whether that pleasure be to fit up the earth for the indwelling of mankind, as related in Genesis; or to execute judgment upon Egypt, and the cities of the plain -- the invisible Yah-Spirit working everything by His power through oft-times visible Elohistic Spirits. The Invisible One, "whom no man hath seen," visibly manifested in them to Adam in Eden's Garden; to Lot in Sodom; to Abraham, Isaac, and Jacob; to Moses, Joshua, Aaron, Hur, and seventy of the Elders of Israel (Exod. 24:10, 11, 13, 17); to David; to Mary, the mother of Jesus; and in many other instances not necessary to mention here. This is the doctrine of God-Manifestation expressed by Moses in his song -- a manifestation of One through Many. But Moses did not confine himself simply to what existed. His words were prophetic of a future Spirit-Manifestation; for he adds, "Yahweh is a Man of War." But Samuel says, that "the strength of Israel is not a man". Moses and Samuel, however, are not at variance; but were contemplating the Yah-Spirit in different periods of manifestation. The strength of Israel was "not a man" until "manifested in the flesh" in the days of Jesus. The Man Christ Jesus was the Yah-Spirit manifested Adamically; that is, in our nature; but he has not yet been manifested as "a Man of War". These facts indicate that Moses in his song was referring to Yah's manifestation, as Apocalyptically exhibited in the scene of ch. 19:11-16, where he appears as a Man of War in the midst of His "called, and chosen, and faithful" brethren in arms; who, with their invincible chief, are the Yahweh-Spirit Conquerors, standing victorious upon the glassy sea. This song of Moses will be sung by the victorious saints, when the Spirit's omnipotence aiding them shall have led forth in His goodness the people whom He hath redeemed; and shall have conducted them in His might to the habitation of His holiness. He will then have brought them in, and planted them in the mountain of His inheritance; the place He will have made to dwell in: the holy place for His Adonim (Lords), which He will then have established. The Beast and his Image being destroyed in the marvellous work of "the restitution of all things" pertaining to the Kingdom and Throne of David; the Twelve Tribes of Israel being all restored, and grafted into their own Olive Tree, and established as the mightiest and most glorious of the nations, by the military prowess of Christ and his brethren; the regenerated nation and its immortal rulers will then be able, in the full prophetic import of the song, to sing it as marvellously accomplished in the then established constitution of the world. Therefore, Yahweh gloriously incorporate in his newly-developed and glorified Elohistic Family shall reign for the Millennial Olahm and beyond (ch. 5:9, 10; 20:4-6; 21:23-27). 5. The Song of the Lamb "And they sing the song of the Lamb" When the Anointing Spirit in the mystical body of Moses gave the song celebrative of the destruction of Pharaoh's host it was only in connexion with the typical Lamb of the Passover they had so recently eaten, and whose blood was upon the door-posts and lintels of the houses they had left in Egypt. But when the same song comes to be sung by the saints in connexion with the song of the Lamb, the Lamb of the Deity himself, who beareth the sin of the world, is a conspicuous personage of the choir. It is the song of "the seven spirits of the Deity," incorporate in Jesus and his brethren "glorified together," and which had been "sent forth into all the earth" (ch. 5:6). The Anointing Spirit omnipotently manifested in the One Body, or "Man of War," sanctified by the sprinkled blood of the true paschal Lamb "Yahweh Elohim Almighty" (ch. 21:22) stands the conqueror upon the glassy sea, and sings the song of Moses, the servant of the Deity ("faithful in all his house" -- Heb. 3:5), and the song of the Lamb, saying, Great and marvellous Thy works, O Yahweh Elohim almighty Just and true Thy ways, O King of the Saints; Who shall not fear Thee, O Yahweh, and glorify Thy Name? For Thou only art absolutely pure: For all the nations shall come, and do homage before Thee; Because Thy righteous judgments have been made manifest. Yea verily; the works of Yahweh Elohim in that great day of his wrath will be grand and marvellous. The kingdoms and empires of Europe and Asia will have been swept from the arena, as the chaff of the summer threshing floor. The popular sovereignties and universal suffrages of the Western Hemisphere will have reached a "destiny" so "manifest" that none will fail to see, that they are the mere devices of Satan for the perpetuation of his rule. "The kingdoms of this world will have become the kingdoms of Yahweh and of His Christ," personal and mystical; and as Moses sang, "Yahweh shall reign for the Olahm and beyond;" or as the same is rendered in Apoc. 11:15, "He shall reign for the Aions of the Aions" -- in the common version "for ever and ever". He will have judged "among the nations, which will have been filled with corpses" (Psa. 110:6); and in so doing, "marvellous deeds will have been shown to Israel; by whose prowess the nations will have been confounded, and caused to lick the dust like a serpent" (Mic. 7:15-17). Then, when the newly-developed and glorified Elohim stand victorious upon the glassy sea, all the earth "blessed in Abraham and his Seed" will make a joyful noise to the Elohim, sing forth the honor of Yahweh's Name, and make His praise glorious. Having by terrible deeds in righteousness, styled in the song of the Lamb, dikaiomata, "righteous judgments," stilled the noise of the seas, the roar of their waves, "the tumult of the peoples," this glorious Name will have become the confidence of all the ends of the earth, and of them that are far off from Zion beyond the sea. These will all then fear Yahweh, the strength of Israel, and "the glory in the midst of Jerusalem," and glorify His Name. His works will have been terrible for the manifestation of the greatness of His power, by which His enemies will confess themselves subdued. Therefore "all the earth," enlightened by His glory (Apoc. 18:1) shall do homage to Him, shall sing to Him and to His Name; for He will judge the people righteously and govern the nations upon earth (Psa. 65; 66, 67). 6. "After these Things" "And after these things I saw, and behold the Nave of the Tabernacle of the Testimony had been opened in the heaven" -- Verse 5. "These things" is a phrase directing attention to the subject most recently treated of; "those things" to something more remote. Had the phrase those things been used, it would have referred us to the "Seven Angels having the Seven Last Plagues" mentioned in the first verse. After those things would have led to the conclusion, that the Nave of the Tabernacle was not opened until after all the wrath of the Deity contained in the Seven Vials was exhausted. This would have been equivalent to saying, that the Christ will not come, and the saints will not be raised, until the end of the outpouring of the Seventh Vial; and if neither of these events transpire until then, it is manifest that judgment will not be given to the saints at all; and that the destruction of the Beast and his Image must be looked for, if at all, by some other means! But opposed to this is the revelation that Christ comes in the Sixth Vial period; and that when he comes the 144,000 are seen with him on Mount Zion; so that they must have lived again (ch. 20:4), and been judged, and "clothed upon" in the interval between his coming and his appearance there. After they are manifested as "the approved," then judgment is given to them, that they may execute it upon the Beast and his Image; in the last portion of the Sixth, and in the whole of the period of the Seventh Vial. "After these things," then, does not signify after the end of the Seventh and last Vial. He does not tell us in these words, the exact time of the opening of the Nave of the Tabernacle of the Testimony in the heaven. He simply affirms that, after the music of the harps and voices of the glorious choir upon the glassy sea, had ceased its ravishing harmony, his attention was diverted from sound to sight; and that he perceived that the Nave, or Most Holy "had been opened," or manifested. The tense of the word enoige leaves the precise time of the opening indefinite. This fifth verse is an Apocalyptic annunciation, that the long-expected and much-desired Ancient of Days had made his appearance in the heaven. The event of this verse is parallel with the Lamb and the 144,000 standing on Mount Zion, and with the epoch of Ch. 16:15. It announces that the manifestation of the Most Holy of the Tabernacle is during the period of the "great and marvellous sign in the heaven;" but at what precise moment of the Sign-Period he appears in the midst of his holy brethren, no data are given in this chapter to determine. The "Tabernacle" is one thing; the "Nave of the Tabernacle" is another: they are both, however, significative of a society of people, and a state of things to them pertaining. The Tabernacle, styled "His Tabernacle" in ch. 13:6 is the Holy, consisting of the saints in their present mixed and imperfect condition, blasphemed, and trodden under foot of the Gentiles. They are in their generations, "the Tabernacle of the Testimony," because they bear witness by the Word for Jesus and the faith. The Nave of the Tabernacle is the Most Holy. It consists of the One Body freed from every thing that defiles. The head of it is in the Most Holy and Eternal Father, manifested in flesh, justified by Spirit, and styled Jesus Christ; and the members of it are his brethren "glorified together" with him. The Most Holy Nave consists only of "the approved," styled in ch. 17:14, "the called, chosen, and faithful," whose angelmeasure is 144 cubits (ch. 21:17). No man that defileth can in any wise enter into it; but they only whose names have been written in the book of the life of the Lamb (ch. 21:27). This important moral difference between the Tabernacle and the Nave is based upon the scrutiny of character which obtains, when "the dead are judged out of the things written in the books, according to their works" (ch. 20:12). This judicial scrutiny and award is in "the time of the dead" (ch. 11:18) which intervenes between the advent of the Ancient of Days and the appearance of the Lamb on Mount Zion with the 144,000. Those members of the Tabernacle, "who walk after the flesh," and who work lies, are purged out, as unworthy of being "clothed in pure and white linen, and girded with golden girdles"; for the Nave, or Most Holy Heavenly, is composed only of those "in whose mouth is found no guile; and who are faultless before the throne of the Deity". The judicial scrutiny finds them guileless; and they are accounted worthy to obtain the Resurrection-Aion, and equality with the Angel-Elohim, who have preceded them (Luke 20:33-36). Thus, their moral excellence as Christians is made the basis of their promotion to honor and glory; and to material or substantial identity with the Holiest of All. When we arrive at the next chapter we shall be particularly informed what the things are, that must successively transpire in the development of this great and marvellous sign in the heaven, before the Nave is opened, or manifested therein. 7. The Seven Angels of the Nave "And the Seven Angels having the Seven Plagues came out from the Nave, having been clothed in linen pure and bright, and girded around the breasts with golden girdles" -- Verse 6. The Seven Angels coming out from the Nave indicates that they are the Seven Elohistic constituents of the Nave "sent forth into all the earth". Before they issue forth thence as the Elohim, they are said to have been clothed and girded. The English Version omits to specify the tense or time of the verb: enthethumenoi, is the perfect participle passive; and so is periezosmenoi, the former signifying, having been clothed in; and the latter, having been girded about. This implies, that there was a time in which they neither clothed, nor girded the Elohim. The unclothed and ungirded condition is characteristic of the dead; and also of those who come from the grave, and are condemned by "the Judge of the living and the dead", to walk naked, and be exposed to shame (ch. 16:15). These Seven Angels when clothed and girded, represent the two-and five-talent classes of the saints to whom will have been adjudged an entrance into the joy of their Lord (Matt. 25:21, 23). Sentence of approval having been pronounced upon them, they are then "clothed upon with their house which is from heaven;" that "the mortal," or that which came forth from the grave, "might be swallowed up of life" (2 Cor. 5:2-4). Now, the Spirit gives this life that swallows up mortality, because of righteousness. It is an element of "the reward" bestowed in "the time of the dead" in recompense for that righteousness, which is fulfilled in them who walk after the Spirit, or in the Truth. The apostle assures such, that He who raised up the Christ will also quicken their "mortal bodies" by His spirit (Rom. 8:4, 10, 11). Righteousness rewarded with incorruptibility and life is symbolized by "fine linen pure and bright", "white robes", and "walking with the Spirit in white, because worthy" (ch. 3:4, 18; 4:4; 7:9, 13, 14; 19:8, 14). This being the raiment with which the Seven Angels had been specially clothed, it is indicated, that they came to represent the approved saints, to whom authority and power were afterwards given, that they might go forth from the Nave, and "execute the judgment written" in all the earth. The approved saints of the Nave are constituted aggeloi, or "angels," by being "sent forth;" angelos signifying "one sent, a messenger," etc. The saints of the Nave have a mission to perform, which the powers that be cannot be made to accomplish; and they go forth into all the earth, clothed, girded, and accompanied by the Spirit, to execute it. Hence, whatever is done by them, or their presence, is said to be transacted "in the presence of the Holy Angels, and in the presence of the Lamb," or Spirit (ch. 14:10). Symbolically, they are seven in number. This represents the omnipotence of the Spirit, and the unknown, but complete number of the agents employed in the execution of "the judgment written" -- a definite being put for an unrevealed, and therefore not defined, number; a "great multitude which no man can number" (ch. 7:9). "Having been girded around the breasts with golden girdles". On becoming constituents of the Nave by being "quickened," the Saints, or Elohistic elements of the Seven Angels are not only "clothed in linen pure and bright" by which their mortality is swallowed up of life; but, before they go forth to enter upon "their labors," they are perizoned, or girded about, with golden zones, or girths. This girding transpires at the instant of their clothing. It is an element of their quickening. Like Daniel, after speech and consciousness had been restored to him, the imperation salutes their ears, "be strong, yea, be strong;" that is, be girded with great strength. Daniel tells us, that on hearing this, the effect immediately followed the word; upon which he said, "Let my Adon (lord) speak; for thou hast strengthened me" (Dan. 10:19). It is evident, that something more is necessary for men, who go forth to plague, and conquer such a strong world of nations, as that by which the earth is now grasped, than an indestructible nature. They need to be girded with almighty power; and with righteousness and faithfulness: that being faithful and true, they may be enabled "in righteousness to judge and make war" (ch. 19:11). To gird is to make strong; and in the case of these Seven Angels, to strengthen them with all things necessary for the consummation of their mission. Included in the angelic seven is Jesus, "the Angel of the Covenant," and the Chief of these angel-lords and kings (ch. 17:14). Hence, as they are made "like him" (1 Jhn. 3:2), what is testified of him is, all things being equal, applicable also to his brethren. Hence, the Spirit of Christ in David saith to the Father, "Thou hast girded me with strength for the war" (Psa. 18:39) for "the war of that great day of the almighty Deity" (ch. 16:14) which is especially the war of the Seven Angels against "the kings of the earth, and of the whole habitable". They are the Deity-Manifestation; hence, the strength or power with which they are girded is almighty. Jesus and his brethren of the Nave, therefore, are the Apocalyptic Yah-Elohistic element of the Seven Angels girded with almighty power. But further, the almightiness with which they are girded in being quickened, is not the only quality of their girdles. Their mission is, in the execution of judgment, to teach the inhabitants of the world righteousness; that they may be induced to abandon the lies, and unprofitable vanities, by which the blind leaders of the Roman, Protestant, and other forms of "strong delusion," now hold them in superstitious bondage. Mere deathless almightiness cannot effect such moral results. It might destroy without limit; but could neither enlighten, nor regenerate. Hence, it behooves the Seven Angel Elohistic constituents to be girded with more qualities than incorruptibility, life, and almighty power. The Spirit of Christ in Isaiah 11:5, informs us, what else the Chief they are like shall be girded with, saying, "righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins;" so that "with righteousness he shall judge the poor, and contend with equity for the oppressed of the earth". These admirable qualities of righteousness and faithfulness, superadded to their immortality and omnipotence, will make them incomparable men of war; and competent not only for the conquest, but the regeneration of mankind. We may see now why the zones with which they are girded are styled golden. All the gold of the Apocalyptic temple and City of holiness, is symbolical of excellent and glorious qualities. "The Almighty," said Eliphaz to Job, "shall be thy gold". Whatever, therefore, possesses almighty characteristics is golden. The Seven Angels being symbolical Elohistic sub-divisions of the Son of Man similitude, they are like him, "girt about the breast with a golden girdle". They who become constituents of the Most Holy, are they who have bought gold of the Spirit, "gold tried in the fire," by which they have become rich; and are adorned with golden stephans, and golden girdles. Their intellectual, moral, and physical qualities, are manifestations of the Eternal Father's; Who thus equips them with infallible and invincible ability, to cause mankind to do His will upon earth, as it is done in heaven. 8. The Seven Golden Vials "And One of the Four Living Ones gave to the Seven Angels, Seven Golden Vials full of the wrath of the Deity, who lives for the Aions of the Aions" -- Verse 7
The Four Living Ones full of eyes are representative of the Spirit manifestly encamped in the saints, as when they were anointed therewith in the Apostolic age, and the time immediately succeeding it. So long as the Stars of the Seven Golden Lightstands continued to shine, the Four Living Ones, as the encampment of the Spirit, occupy a place among the Apocalyptic symbols; but so soon as the lightstands of the Spirit are "removed out of their place" in the midst of the saints, the Symbolic Four Living Ones disappear from the scene. The last place they are observed in the history of the past, is in the period of the fourth seal (ch. 6:7). They are seen in ch. 7:11; but that is in a scene chronologically parallel with their appearance in this fifteenth chapter. They are not introduced into chapters eight, nine, ten, eleven, twelve, and thirteen. There are reasons for this which need not detain us here; but there is a reason for their reappearance in this chapter, which it is my business to produce. Of course, I shall not be expected to point out, which of the four living ones it was, that presented the Seven Golden Vials to the Seven Angels, seeing that it was not revealed to John. The Spirit has deemed it sufficient to inform us, that it was "one of the four". Its reappearance indicates, that in the period of the "great and marvellous sign in the heaven," without defining the exact time of the period, the Spirit is found again encamping on earth in the midst of the saints, as the Lion of the tribe of Judah (the Lamb slain) in the midst of the 144,000. When the war of the great day of the almighty Deity is fought out, the Four Living Ones appear no more in the prophecy. They join in the celebration of the praise of the Deity, Yahweh Elohim, "who liveth for the Aions of the Aions," being "He who was to come" -- ch. 19:4; but after this, peace being gloriously established, their military organization is dispensed with. The only potentate that can effectually empower angels to pour out exhaustingly the wrath of the Deity upon mankind, is the Deity himself. The Living One, incorporate in the saints, gives judgment to the Seven Angels; which, to show their relation to the saints in judicial operation, are represented as receiving the golden vials of wrath from "One of the Four Living Ones," which indubitably represent the saints (ch. 5:8-10). The wrath of the Seven Golden Vials is not poured out in all its details by the Saints. The sixteenth chapter shows this. It shows that five vials are entirely exhausted, and much of the sixth, before the "One of the Four Living Ones," Christ and the Kings of the East, appear upon the scene. The word of Yahweh to Zerubbabel, was "Not by might, nor by power, but by my Spirit" (Zech. 4:6). The Spirit is the girder, or strengthener, whether it be Cyrus (Isa. 45:5), Alexander, Constantine, Alaric, Attila, Genseric, the British power, Napoleon, or the Saints. The British upon the sea, and the French upon the land, were girded in their operations against the worshippers of the Beast and his Image in the first five vial-periods, on the same principle that Cyrus was girded by the Spirit for the overthrow of the dominion of Babylon; and for the punishment of the worshippers of Bel. The Four Living Ones, and the Seven Angels, apart from the Spirit who energizes them, are as nothing. The wrathful power of the "great and marvellous sign in the heaven," is "golden," because just, and true, and faithful. This is supreme and righteous; its agents are subordinate, and not necessarily pure and holy. The power being the same seven-spirit power, though the agents employed are diverse, in the outpouring of all the seven vials, these are all said to be given to the Seven Angels; although the saints do not come upon the arena till toward the close of the sixth vial-period. The saints and the Twelve Tribes of Israel at this crisis, become the agents by whom the Spirit consummates the fullness of the Divine wrath upon the world. Their operations are limited to the "thousand six hundred furlongs", or last forty years of the "great and marvellous sign in the heaven;" that is, to the concluding portion of the sixth, and the whole of the seventh, vial; which includes the Seven thunders, whose utterances were not written (ch. 10:4. In the events of the first four seals, the Spirit may be said to have been a party personally engaged in the contest with the pagan Roman power. Hence, the Four Living Ones, the symbols of His presence with the Saints, militant against Rome, are seen in the prophecy of those seals. But, when His presence was withdrawn from the holy encampment because of apostasy, the symbols are withdrawn likewise; and the developments of the Apocalypse are evolved through ordinary agents in the absence of the supernatural. But, the time arrives toward the end of the "great and marvellous sign in the heaven," for the conflict to be renewed, and determined, in the presence of the Spirit; it is therefore for this reason that "one of the Four Living Ones" is reproduced upon the arena; and is represented as giving the seven golden vials to the Seven Angels. 9. The Nave Filled with Smoke "And the Nave was full of smoke from the glory of the Deity, and from his power". The Nave, or Most Holy Place, of the Mosaic Tabernacle, which was "the figure of the true," "which the Lord pitches, and not man" (Heb. 9:24; 8:2), was the enclosure containing the Ark of the Testimony, the Cherubim, and the smoking and flaming Glory of the Deity. In the true Holies which the Lord pitches, similar arrangements obtain. The tabernacle Moses erected was built of wood, curtains, gold, and so forth; but the building the Lord erects is raised up of living and enlightened beings, created in his own image, and after his own intellectual and moral likeness (1 Cor. 3:9, 16; Eph. 2:20, 22; Heb. 3:2). These are the heavenlies in Christ" (Eph. 1:3)). The first is the heavenly, or the holy body, consisting of "the faithful in Christ Jesus," in the times preceding the advent of the Ancient of Days. The second is the most holy heavenly body, constituted of all who shall be accounted worthy to pass through the Vail, into incorruptibility and deathlessness; by being clothed upon with the "fine linen pure and bright;" and girded around the breast with the "golden girdle". Thus, we have the One Body in two states -- as it is before the Ancient of Days comes; and as it will be after that appearing. In the One Body as it will be are the Four Cherubic Living Ones, and the glory and power of the Deity. The body in its Nave, or Most Holy, constitution, is the Deity in Manifestation; "the Living One for the Aions of the Aions" -- verse 7; from whom the wrath of the seven vials issues forth to its consummation. This Divine and glorified body is "full of smoke", because it is full of burning anger and indignation; and its breath like a stream of brimstone in fiery conflagration (Isaiah 30:27, 33). Its feet are as "pillars of fire;" its wrath smokes unappeasably until everything is destroyed that would obstruct, or hinder the development of the purpose of the Eternal Power; which is, "to gather together under one head," the Christ, all "principalities, authorities, powers, and lordships," "the things in the heavens;" and all peoples and nations and languages, "things upon the earth" (Eph. 1:9, 10; Dan. 7:14, 27). Where smoke is, there is fire; and in the case before us, the fire that burns with indignation is in the Seven Spirits, or glory and almighty power of the Deity, with which the One Body is girded around the breast with a golden girdle (ch. 1:13). The Nave is full of smoke till the wrath of the Seven Vials is all exhausted. The Nave at the present time is invisible. The Eternal Father, the Seven Spirits of Deity and the Anointed Jesus, are the present known constituents of the Most Holy. When the veil of the flesh, which now obtains between the Nave, and the Tabernacle of faithful mortals, shall be done away, "the approved" will enter into the Most Holy, and be incorporated with it. By this its bulk, but not its power or glory, will be increased. The agents will be multiplied, through whom the burning wrath will be made to smoke. But, until the admission of "the approved" to incorporation with the Most Holy Nave, its smoke is made to fume through other agents. The language of him who was anointed the Holy of Holies (Dan. 9:24) is, "All power in heaven and upon earth hath been given to me" (Matt. 28:18); and, referring to his departure from the earth, he said to his apostles and disciples, "I go to prepare a place for you; and if I go and prepare a place for you, I will come again" (John 14:2, 3). Some seventy years after this declaration, the Eternal Father, who had bestowed upon him universal power, revealed to him the scheme of its progressive development whereby the "place" promised should be "prepared". This scheme is The Apocalypse (ch. 1:1), the developments of which, till the Holy of Holies comes again, are all manifestations of Divine power through "the Powers that be". The supervisor, director and developer of this power is the Lord Jesus Christ, "he that liveth and was dead, and is living for the Aions of the Aions" -- and is therefore now "the Lord the Spirit". He stirred up Alaric, Attila, Genseric, and Odoacer; and girded them for their mission against the earth, the sea, the rivers, and fountains of waters, and the sun, moon, and stars, of the western Roman Catholic world. He caused the Byzantine, or Eastern Roman dominion, to pass from the degenerate Greeks to the more vigorous, and less superstitious and blasphemous, Ottomans. He raised his witnesses from political death, and placed them in the heaven, where they demolished the Bourbon kingdom; and, as the earnest of what is coming upon a grander scale, abolished the superstition and dominion of the Papacy in France. Having punished the royal family, nobility, priests and people of France by the Terrorists, for putting his witnesses to death, he commenced the outpouring of the Seven Golden Vials of Divine wrath. He girded the French with power to give the worshippers of the beast "blood to drink," to "scorch them with fire", and to fill the Papal Kingdom with darkness; and so manifest was this, that the first Napoleon could say, "the hand of God leads my armies". None could successfully withstand them till their mission was accomplished. While they were in full career upon the Continent of Europe, he made the British power invincible upon the sea; so that "it became as the blood of a corpse". All these things did the Lord Jesus Christ by his subordinate powers; so that, upon the principle that what one doth by his agents he doth by himself, he being the Most Holy or Nave, the Seven Angels or Spirits went forth from him "to pour out the vials of the wrath of Deity upon the earth". This they continue to do through "the powers that be," until the time arrives for him to reap in person; and to visit all the powers with a retribution that shall abolish them from the earth. His personal executive intervention changes the situation. The powers that be, instead of being executors of wrath upon one another in their wars, are all equally exposed to judgment by a new and Divine power marvellously set up in their midst. The Nave will then have been transferred from the heavens in which it has long been concealed from human ken, to Mount Zion, where it appears as the "Perfect Man," having attained to "the measure of the Angel" (ch. 21:17; Eph. 4:13). Henceforth, the Seven Spirits go forth with this Man who has been clothed and girded goldenly by them. His voice is then as the sound of many waters, his eyes as a flame of fire, and his feet like brass glowing in a furnace. Such is the almighty power that smokes with indignation unappeasable, to the end of the "thousand six hundred furlongs;" which marks the end of the Seven-Vial period, and of the "great and marvellous sign in the heaven". When the indignation ceases in the annihilation of the temporal and spiritual "powers that be," and in the submission of the peoples and languages, and nations to Christ and his Brethren, the Seven Angels will have accomplished their mission; and the smoke from the glory and power of the Deity will cease to ascend. The tormenting exercise of power by the Holy Angels and the Lamb will no longer maintain the combustion of the fiery lake; and the tumult of the world will subside into the undisturbed tranquillity of the Aions of the Aions -- the Day of Christ, in which the place prepared will be inherited by the "blessed". 10. No Entrance into the Nave till the End "No one was able to enter into the Nave until the Seven Plagues of the Seven Angels were fulfilled" -- Verse 8. I have already remarked, that the Nave not only consists of the One Body "clothed" and "girded" with the Seven Spirits of the Deity in "the time of the dead" at Christ's appearing; but, that it represents the Most Holy Kosmos, or Constitution of Things, upon earth, styled by the apostle, "oikonomia tou pleromatos ton kairon," the "Economy of the fulness of the times" (Eph. 1:10). An economy, or dispensation, the former being compounded of two words signifying house and law, signifies the management of a community, whether it be a household, a kingdom, or an empire; hence, in general, administration, management, government -- the public economy of the State. The State to be founded by the Eloahh of the Heavens, who clothes the Saints with fine linen pure and bright, and girds them around the breasts with golden girdles, for their co-operative performance of the work, is "the kingdom which is to come to the daughter of Jerusalem" -- "the first dominion which comes to Zion;" in the setting up and establishment of which, halting, and exiled, and afflicted, Israel, in all her tribes, is being gathered, and made a strong nation, for Yahweh to reign over thenceforth even during the Olahm (Mic. 4:7, 8). This kingdom, with its secondary dominion, which is coextensive with "the whole heaven" (Dan. 7:27), must first be established before it can be entered upon administratively by any one. "The end of the matter" was declared to Daniel, as consisting in all dominions, or rulers, serving and obeying the Most High. This universal submission of nations and dominions to the King of Israel, is the result of the entire exhaustion of the Seven Plagues of the Seven Angels; or the conclusion of the judgment given to the Saints to execute under the whole heaven. The Saints themselves cannot "enter into rest from their labors" (ch. 14:13) until "their labors" are finished; and as to the world of nations while those labors are in progress, "they have no rest day nor night" from the operation of the smoking plagues, whereby they are being tormented. But when the judgment is over; when the wrath of the Deity is all filled up; when the great and marvellous sign has passed away from the heaven; when the end of the "thousand six hundred furlongs" "time of the end" hath been reached; when smoke no longer fills the Nave from the glory and power of the Deity -- after the forty years of Micah are all in the past; and the kingdom hath been restored to Israel; what will then obtain, and be the economy of this fullness of the times? The Millennial Day of Christ will have come; the strong nations, recently so terribly rebuked, will be awaiting their conqueror's law; and the Saints resting from their judicial military labors, are henceforth blessed with the peaceable and glorious possession of the kingdom, without a disturbing element within or from without, to ruffle the glassy sea, over which is extended, for a thousand years, their righteous and almighty rule. Then their wars shall have ceased to the ends of the earth (Psa. 46 and 47), and they are exalted over the subject nations; then the new law will be proclaimed from Zion and the word of Yahweh from Jerusalem (Mic. 4:2). By this law, "a New Heaven and a New Earth" is created, in which Jerusalem is created a rejoicing, and her people a joy. Israel is admitted into the bond of the covenant, the truth and the mercy sworn to their fathers Abraham and Jacob from the days of old. Henceforth the voice of weeping will be heard no more in Jerusalem, nor the voice of crying. Longevity will bless her citizens, whose lives shall be enduring as a tree; and they shall long enjoy the work of their hands. Peace will be extended to her like a river, and the glory of the nations like a flowing stream. The Bride the Lamb's wife will be there, as the Queen arrayed in the gold of Ophir, whose beauty will be greatly desired by the King, and her favor entreated by the rich among the peoples (Mic. 7:20; Isa. 65:17-24; Psa. 46). Such will be the blessedness of the Firstborn of the nations. The brilliant and precious living stones of fair colors, the immortal constituents of the Bride, will be kings and priests in all the earth. The nations, freed from the dominion of thieves and robbers, and enlightened in the truth, which they will heartily believe, will be permitted to enter into the covenant of the Most Holy; and thus to be joined to Yahweh, and to become his people in fellowship with Israel. One economy, or administration, will rule the world in righteousness, all of whose nations, being justified by faith, will be blessed in and with faithful Abraham, as the gospel of the kingdom preached to him has long declared. There will then exist a world of enlightened nations, ruled by the One Body in perfect harmony with the truth, or word then proclaimed from Jerusalem. This is "the world to come;" the future constitution of things upon the habitable, which no one is able to enter into until the Seven Plagues of the Seven Angels are fulfilled" (Isa. 54:11-13; Zech. 2:11; Gal. 3:7-9). Jerusalem of the Millennium will comprise a Temple-city the House of prayer for all nations situated in the Holy Oblation (Ezek. 48:10). This will comprise the centre of Christ's theocratic rule. However, the Temple will not be opened for service until the Millennium commences, and Ezekiel 40:1-2 implies that this will be fifty years (a Jubilee) after the Lord's return. Until then, it would appear, the conditions outlined in Rev. 22:11 will remain (see Rev. 15:8). Further exposition relating to the House of Prayer for all nations of the Age to come, and the form of worship to be conducted therein can be obtained from consulting The Temple of Ezekiel's Prophecy by H. Sulley; and Divine Worship In The Age to Come, both of which are available from Logos Publications, 9 West Beach Rd., West Beach, South Australia 5024 -- Publishers.