Eureka - An Exposition of the Apocalypse - John Thomas
Chapter 22 20.
Translation. 1. And I saw an angel descending from the heaven, having the key of the abyss, and a great chain upon his hand. 2. And he laid hold of the Dragon, the old serpent, who is Devil and Satan, and he bound him a thousand years, 3. and cast him into the abyss, and shut him up, and set a mark over him, that he might deceive the nations no more, until the thousand years had been finished: and after these it is necessary that he be loosed a short time. 4. And I saw thrones, and they sat upon them, and judgment had been given to them. And I saw the souls of those who had been beheaded on account of the testimony of Jesus, and on account of the word of the Deity, and who had not worshipped the beast, nor his image, and had not received the sign upon their forehead, and upon their hand: and they lived, and reigned with Christ a thousand years. 5. But the rest of the dead ones lived not again until the thousand years had been finished. 6. This is the first resurrection. Blessed and holy is he having part in the first resurrection: upon these the second death hath no power; but they shall be priests of the Deity and of the Christ, and they shall reign with him a thousand years. 7. And when the thousand years shall have been finished, the Satan shall be loosed out of his prison, 8. and he shall go forth to deceive the nations which are in the four quarters of the earth, the Gog and the Magog, to gather them together for war; the number of whom is as the sand of the sea. 9. And they ascended over the breadth of the earth, and encompassed the camp of the saints, and the city which had been beloved: and fire from the Deity descended out of the heaven, and devoured them. 10. And the Devil who deceived them had been cast into the lake of the fire and brimstone, where the beast and the false prophet, also, shall be tormented day and night unto the aeons of the aeons. 11. And I saw a Great White Throne, and him sitting upon it, from whose face the earth and the heaven fled away, and no place had been found for them. 12. And I saw the dead, small and great, who had stood before the Deity, and books had been opened; and another book had been opened, which is of the life; and the dead had been judged out of the things which had been written in the books, according to their deeds. 13. And the sea had given up the dead in it, and death and the grave had given up the dead in them; and every one had been judged according to their deeds. 14. And death and the grave had been cast into the lake of the fire. This is the Second Death. 15. And if any one had not been found written in the book of the life, he had been cast into the lake of the fire. 1. The Descending Angel

#ITALIC#"And I saw an angel descending from the heaven"#ITALICOFF# The angel descending from the heaven with the key and chain is the same angel that descends, and illuminates the earth with his glory (ch. 18:1). In this place, he is said to have "great power", which he exerts in causing Babylon to fall; and after this, in laying hold of the fourth Beast of Daniel in his Dragon, Beast, and False Prophet, manifestations: the last two of which he destroys, so that similar political organizations never again appear upon the earth; while the Dragon, in consequence of flesh and blood nature being still the constitution of the subject nations, is only shut up and bound, waiting its opportunity to reassert its independence of the Divine government of the Saints. The Blessed and only Potentate upon the white horse, with the hosts of the heaven, marching at the head of his army, from his capital against the kings of the earth and their forces, is the Apocalyptic angel katabainonta, descending with key and chain to arrest, imprison, and destroy, the powers of the world. He descends "out of the heaven," in which he opened the door, when he set up the throne in Jerusalem. When potentates leave their capitals on warlike expeditions, they are said to descend upon the countries they invade: so with this angel, he descends from the heaven of his habitation and government upon the territories of "the Devil and Satan," to convert them into a lake of fire burning with the brimstone of torment and destruction, inflicted by his terrible and invincible hosts. 2. The Key and Chain

#ITALIC#"Having the Key of the Abyss, and a Great Chain upon his hand".#ITALICOFF# The word #GREEK#abussos,#GREEKOFF# is rendered in the English Version by the fancy phrase "bottomless pit". The Seventy render the Hebrew word, tzulah, deep, by abussos, abyss, in Isa. 44:27; the great sea, or aggregation of nations acknowledging the sovereignty of Babylon. For like reasons, abyss in the prophecy before us, is representative of the aggregate of the nations occupying the Dragon-section of the inhabited earth. A key is representative of power to open and shut. To have the key of the abyss, is to possess the power of developing political organizations, after the example of the first Napoleonic Empire; and of suppressing them, as in the same instance. In 1815, this empire was laid hold of, and cast into the abyss, and shut up there and bound there for thirtyseven years; but when these years were finished, it was loosed for a short time under Napoleon III. This that was accomplished by mere human agents, will illustrate what is meant by the descending angel laying hold of the Dragon-Power, and keying him up, and chaining him in the abyss. The Allied Powers of Europe held the key and chain in the case of the first Napoleon; but in the case of the Dragon, the Saints to whom "judgment is given," will be the holders of the key and chain, and do with him, and place him in the same abyss, but for a longer time, and with more terrible manifestations, as did the Allies the dominion of the Corsican. This mere human power is to remain in the national abyss without dominion; Sin's flesh is to be turned out of office, and to exist only in absolute subjection to Spirit, as manifested in Jesus and his Brethren, all the glorified sons of the Deity, ruling the habitable in righteousness for a thousand years. To keep Sin's flesh, so long accustomed to rule and revel in its own lusts and superstitions, in subjection, will require a government strong as iron. The necessity is provided for; for it is written, "He shall rule the nations with an iron rod;" so that no deceivers will be permitted to ply mankind with their sorceries, causing them to err from the way of truth and righteousness. The clerical sorceries of the Great Harlot and her Daughters will all be destroyed with the False Prophet by the judgments of the fiery lake. This signal destruction of all existing ecclesiastical establishments will effectually alienate the nations from their professional prophets, who now deceive and bewitch them with sorceries and lies in the name of the Lord; so that "when any (parson, priest, or rabbi) shall yet prophesy, then his father and 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 mother that begat him shall thrust him through when he prophesieth. And it shall come to pass in that day that the prophets shall be ashamed every one of his vision, when he hath prophesied," or preached; "neither shall they wear a rough garment," or clerical vestments, "to deceive" (Zech. 13:3, 4). The time for all this hypocrisy and grimace will have passed; for "no one buyeth their merchandise any more". At present their sorcery and lies are in considerable repute; and to be a "prophet", or clergyman, is regarded by the deceived, and strongly deluded populations of "Christendom," as a highly respectable profession. But when Daniel's fourth Beast shall have been slain and his body destroyed, and given to the burning flame; and the other three Beasts have their dominion taken away, the descending angel will have bound the Dragon; the vocation of the false prophets will be abolished; there will be no hypocrites to keep the people in ignorance for the support of the church and state; and to subserve the interests of political adventurers and political factions; all this soul and truth-destroying machinery will have been broken up, and the nations shall be deceived by it no more for a thousand years. But after the thousand years are passed, the restraint, represented by the great chain in the angel's hand, will be relaxed. A generation of flesh and blood will then be living, whose men and women will have been born in times of peace and great prosperity. They will know nothing personally and practically of war: for, to use an expression of Homer, Mars will have been bound with a strong chain, for a thousand years. It is very different with us. The governments are wasting their revenues on standing armies; but then the government of the world will not have a single soldier in its pay! Its subjects will remember the binding, or suppression, of the Dragon-power a thousand years before, as our generation remembers the overthrow of Pharaoh and his army in the Red Sea. But this remembrance will have as little moral influence upon them, as Pharaoh's overthrow has upon the Pope and the kings of the earth in our time. Some ambitious men, who would "rather reign in hell than serve in heaven," will think the season favorable to the recovery of the lost independence of Sin's Flesh, or the Devil. They will conspire against the best government the sun ever shone upon; for they are styled the Satan, which signifies adversary. They commence to agitate and plot in the national abyss; and at length their secret society emboldened by numbers constantly increasing, proceeds more openly to preach revolt. Multitudes will be deceived with false hopes of glory, honor, and power, in the proposed new dominion of the Devil and Satan. Sin's Flesh under the rule of the Saints is ineligible for office. Under their iron rod and chain, men and women are only permitted to serve. This is a yoke too galling to the pride of human nature, and hence a determination to destroy the existing government, not doubting the enterprise might easily succeed. Their emissaries go forth among the nations of the old Dragon territory, which before the Dragon was bound, and in the time of his binding, was occupied by "Gog of the land of Magog, Rosh prince of Meshech and Tubal," and therefore styled "the Gog and the Magog". These agents of insurrection will be marvellously successful in deceiving the Gog and Magog nations. They call them to arms, and in response they forsake the plough, seize their weapons, and gather together for war. The rebellion is widespread, and the insurgents numerous as the sand of the sea. Their numbers make them bold and confident. Their commander-in-chief, and his council of war, whoever they may be, do not wait to be attacked; but assume the offensive, and order the invasion of the Holy Land, which is the Camp of the Saints. Their aim is to possess themselves of Jerusalem, the city that had been beloved, but now hated. To capture "the joy of the whole earth," and to dethrone the government, and to destroy, or imprison, the saints in the abyss, as they had served the Dragon-Power a thousand years before, would be the crowning success of the rebellion. But the reasoning of the carnal mind deceives them. They forget, or choose to disbelieve, that Jerusalem is Yahweh's furnace; and that He is unto her a wall of fire round about, and the glory in the midst of her (Zech. 2:5). They approach the place of devouring fire with reckless infatuation. The King of kings who could have crushed the rebels as the moth in their own lands, permits them, as a trial of faith and loyalty, to have great success to a certain point. They are in sight of the Holy City, and as confident and defiant as Sennacherib of old; or as Gog when the city was wrested from him a thousand years before. But, like the Beast and False Prophet then, the ground they occupy becomes the arena of a fiery destruction: and, although the locality and time of their judgment are not the same; yet, in coming to their end similarly, the postmillennial Devil and Satan combination of nations, is said to be cast into the lake of fire and brimstone, by fiery judgment descending from the Deity out of the heaven, and devouring them. This is the epoch of the consummation of the mission of the Son of the Deity. In 1 Cor. 15:24, Paul styles it "the end, when Christ shall have delivered up the kingdom to the Deity, even the Father; when he shall have put down all rule, and all authority and power. For he must reign until He (the Father) hath put all enemies under his feet. The last enemy that shall be destroyed is Death. For He hath put all things under his feet (Psa. 8:6). But when He (the Father) saith, All things are put under him, it is manifest that He (the Father) is excepted who did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him (the Father) that put all things under him, that the Deity may be the all things in all". The mission of the Lord Jesus Christ was to "destroy that having the power of death, which is the devil;" or Sin's Flesh; in other words, to "take away the Sin of the world;" and to "destroy the works of the devil," or of Sin (Heb. 2:14; John 1:29; 1 John 3:8). In consummating this "the Woman's Seed bruises the Serpent's head". The "short time" at the end of the thousand years is the epoch when the work is finished. It hath been Divinely purposed that the earth shall be inhabited by flesh and blood for seven thousand years; but beyond that period its presence will not be tolerated. The postmillennial rebellion against the benign government of the Saints is the consummation of its iniquity, and the crisis of its fate. Symbolically speaking, the Devil is devoured by the fire of the Deity, in the lake of fire and brimstone, into which he is cast, as were the Beast and the False Prophet, who shall be tormented day and night, by the third angel (ch. 14:11; 19:20; 20:10) to the aions of the aions; or beginning of the thousand years. 3. The First Resurrection

#ITALIC#"Blessed and holy is he who hath part in the First Resurrection."#ITALICOFF# The spirit and life words uttered by the Father, say, "I am the Resurrection and the Life" (John 6:63; 11:25). Here are two distinct things, the Resurrection, anastasis, and "the Life," he zoe. The life pertains to the thousand years, styled in Dan. 7:18, ad-ahlmah, wead ahlam ahlmaiyah; and in the English Version, for ever, even for ever and ever: but literally "during the hidden period, even during a hidden period of the hidden periods, the Saints shall possess the kingdom". This preeminent hidden period is termed in Dan. 7:12, "a season and a set time;" it is the Course of Time which reaches to "the end," when the Saints shall deliver up the kingdom, as mediatorially constituted, to the Father. In John's report of the discourses of Christ Jesus, this hidden and future course of time is termed aion; and in the Apocalypse, revealed to be of a thousand years duration; and the things related to it, such as "the life," and the kingdom, are termed aionian. The formula in Dan. 7:18, is equivalent nearly to the Apocalyptic form of words hoi aiones ton aionon, the Aions of the Aions; to the commencement of which, the Beast and the False Prophet are to be tormented by the Saints "day and night" (Apoc. 20:10). There are two remarkable Aions contained in Daniel's one hidden period, or Ahlam, which is sometimes pointed at by the addition of the words waed, and beyond. The two Aions are first, the course of a thousand years, or "season and set time;" and second, the indefinite and interminable period which circles its course coevally with the absence of death from the earth, as expressed in the phrase, "There shall be no more death" (ch. 21:4). The life which is aionian, belongs to these two courses of time; so that he who, living under the Mosaic Law, and in the Times of the Gentiles, is justified by faith, and through the faith (Rom. 3:30), and patiently continues in well-doing (Rom. 2:7), will attain to the life of the thousand years' period, and consequently, of the endless period which is beyond it. But those who come forth from their graves, and therefore live, but are commanded away to share in the torment of the Beast and False Prophet, "the Devil and his angels", are not permitted to enter upon the thousand years, and fail therefore of reaching Life in the Aion. In that remarkable discourse recorded in John 6, the speaker says, "I am the bread which came down from heaven; if any man eat of this bread he shall live in the Aion" -- eis ton aiona (Ver. 51, 58); and in ch. 4:14, "whosoever drinketh of the water that I shall give him shall not thirst in the Aion" -- eis ton aiona. Hence, the reader will perceive, that it is not living by resurrection simply that determines a man's destiny; this depends upon the resurrected being "accounted worthy of the Aion:" if at the Judgment Seat, they are accounted worthy to obtain of that, they are quickened by the Spirit; and become the children of the Deity, and the children of the resurrection, and equal to the angels (Luke 20:35, 36). Such will not die in the Aion; nor will they hunger or thirst any more (Apoc. 7:16). "The hour is coming," saith Jesus, "in the which all who are in the graves shall come forth". This coming hour is Apocalyptically styled "The time of the Dead Ones that they should be judged". He informs us, that the all who are to live and come forth, will consist of two classes, characterized by their deeds in a previous life. The two classes come forth in the same hour; and are defined as "they who have done the good things;" and "they who have committed the evil things". These are all resurrected in the same hour; but they are nevertheless, not all the children of the resurrection; nor will they all be permitted to "live in the Aion". They all "come forth unto" something good or evil. Some of them come forth to a good thing -- a good thing which they have not got when they come forth. This good thing is styled by Jesus, "a resurrection of life". The resurrected good saints do not attain to this "resurrection of life," until he hath heard and judged them, and "quickened whom he will:" for he saith, "as I hear, I judge; and my judgment is just". But some of the resurrected come forth to an evil thing -- an evil thing which they have not in possession when they come forth. This evil thing which is before them is termed by the judge, "a resurrection of condemnation". The resurrected evil doers do not attain to this "resurrection of condemnation" until they have been heard. They are allowed to state their own cases, and to make the best of them. Some will tell the judge that he is "a hard man, reaping where he hath not sown, and gathering where he has not strawed"; in other words, that he exacted more from his servants than he had a right to; and that, if they returned to him just what they had received from him, he ought to be satisfied, and account them honest and good. Others will claim admission into the life, glory, and kingdom of the Aion, because they have acknowledged him as Lord, and prophesied, or preached, in his name; and even done many wonderful works in it. But "in that day" he will declare to them, and to all such, that he never acknowledged them; and will command them, saying, "Depart from me, ye that work iniquity". Here is a certain end to which they came forth from the graves; and it is this end to which they attain that characterizes their coming forth as "a resurrection of condemnation". Hence, it will be perceived, that the aggregate coming forth of this mixed multitude is not "the First Resurrection;" for all the subjects of the first resurrection are "blessed and holy," and cannot be funerealized by the Second Death: "upon these the second death hath no power; but they shall be priests of the Deity and of the Christ, and they shall reign with him a thousand years". "He that overcometh shall not be hurt of the Second Death" (ch. 2:11). All such living ones believing the doctrine of Christ, "shall not die in the Aion" (John 11:26). It will be seen, therefore, that this mixed multitude comes forth at the same hour, for two separate and distinct ends, or destinies -- the one sort, to die again, and reap of the flesh corruption, before the Aion of the Thousand Years begins; the other sort, to be "clothed upon with their house from heaven," (when all "the mortal" in their grave-developed nature, will be "swallowed up of life,") and to live in the Aion and beyond, possessing the kingdom of the Aion, with eternal glory. Hence, this mixed multitude is separated into two resurrections, for a short time contemporary the one with the other. The one resurrection consists of all the just who have emerged from the graves; the other resurrection, of all the unjust who have "come forth". The just and unjust are all mixed up together in their coming forth; hence the necessity of some arrangement whereby the two classes may be respectively separated the one from the other. This is provided for in the institution of the Judgment Seat of Christ in Teman. Before this, patriarchs, prophets, apostles, and saints, whether good or bad, great or small, are all to be gathered for manifestation. Through the account each will be able to render of himself, it will appear who he is, and what he is (Rom. 14:10, 12). The judge hears, that he may judge; and according to what he hears from each, so will he decide, making the words and principles of the opened books the standard whereby the things laid before him will be determined to be right or wrong, good or bad. All this John saw in vision; and taking his stand at the opening of the Millennial Aion, when the Second Death had been consummated, he says, "I saw the dead, small and great, who had stood before the Deity, and books had been opened; and another book had been opened, which is of the life; and the dead had been judged out of the things which had been written in the books, according to their deeds. And the sea had given up the dead in it, and death and the grave had given up the dead in them; and every one had been judged according to his deeds" (ch. 20:12, 13). This is nearly parallel with what is written in ch. 11:18, "the time of the dead hath come, that they should be judged, and that the reward be given to thy servants the prophets, and to the saints, and to them who fear thy name, both small and great". This testimony states, that the time had arrived for the judgment to "begin at the House of Deity;" and to give the promised reward to the approved: and the passage in ch. 20, declares that the work had been accomplished with diversified results. These diverse results of the judgment of the Divine household according to the deeds of its members, in the light of the things written, is thus stated Apocalyptically. "In a great house," says Paul, "there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor and some to dishonor" (2 Tim. 2:20). So it is with the great house of the Deity. In ch. 20:14, the vessels of wood and of earth, the earthy vessels that come forth from the unclean charnel-house of the dead; and who are not accounted worthy of promotion to honor; and therefore remain in the earthiness with which they come forth; are symbolically represented by the phrase, "Death and the Invisible", #G#ho thanatos kai ho hades#/G#. This represents them collectively. The several classes of character comprised in this dishonorable and unworthy crowd, who, at the judgment, had been refused permission to "eat of the Tree of Life, and to enter through the gates into the City" (ch. 22:14) are styled in ch. 21:8, "the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers and idolators, and all liars;" and in ch. 22:15, "without the city are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and inventeth a lie". These are the characters who are the children of Death and the Grave; and have no part in the Life of the Aion. The fearful and unbelieving are a numerous class of professors of godliness, "who say Lord, Lord", but neither believe what he says, nor do what he commands them. They acknowledge their ignorance of the prophetic writings; but refuse to be taught by them who are able to enlighten them. Jesus says, "I say unto you, that every injurious word that men shall speak, they shall give account thereof in a day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned" (Matt. 12:36); but the unbelieving, who love and invent lies, when their attention is directed to these words, reject them; and say they "don't believe a word of it". They say, that there is no judgment for the saints when they have come forth from the graves; and that the only judgment day for them is the time of their existence between immersion and death. In this time, they would have the simple believe, they are standing before the tribunal of Christ and giving an account of themselves; and that at death the account closes: so that in their coming forth from the charnel-house of corruption, sentence is executed; and they will know their acceptance before they even see Christ! Such is the latest invention in the department of lies, which the inventors, with good words and fair speeches, seek to impose upon the hearts of the simple. But to these unbelieving lovers of lies, though they may say Lord, Lord, and prophesy in his name, Jesus says, "he that receiveth not my words, hath that which judgeth him: the word that I have spoken, the same shall judge him in the last day". To receive his words is to "believe on him". They do not believe on him who receive not his words; but of them who do, he saith, "I will raise him up at the last day". This shows that judgment by the Word is to be in the day of resurrection: concerning which Paul saith, in Rom. 2:12, "as many as have sinned without law shall perish without law; and as many as have sinned under law shall be judged through law in the day when the Deity shall judge the secret things of men by Jesus Christ, according to my gospel". These sayings of Christ Jesus and Paul, expound the Apocalyptic idea of "the dead" being "judged out of those things written in the books, according to their deeds". "Death and the Grave," then, represent those who come forth from the house of corruption, are tried before Christ "the Judge of all," found guilty of cowardice, faithlessness, devotion to lies, and so forth, and are condemned. Though they "come forth" in the same "hour of judgment" with all well-doers, they are not "the first resurrection;" but simply heirs of the inheritance styled "Death and the Grave," whence they came, and to which they are consigned again with shame, and the contempt of angels, and of those whose honor and privilege it is to "eat of the Tree of Life, and to enter through the gates into the city" (Dan. 12:2; Apoc. 3:5; Matt. 10:33; Luke 12:9). The result of this denial before the Father, the angels, and the unreprovable (Col. 1:22), will be a terrible consummation of contempt. Not having kept their garments, they walk naked in shame (Apoc. 16:13), they "depart from" before the Judgment Seat with "weeping and gnashing of teeth," and are cast into the lake of fire, which is to them the second death. This disposal of them is Apocalyptically represented by the saying, "Death and the Grave were cast into the lake of fire. This is the Second Death". Others are also cast in the same lake, who had never died before. Such are the rejected vessels of wood and of earth in the House of Christ living in the time of his appearing; together with the worshippers of the Beast and his Image, and the receivers of the sign upon their foreheads, and in their hands; in short, all who have not been found written in the book of the life of the Aion; all these are cast into the lake of fire with the Devil and his Angels: so that the same fire becomes the first death to those who do not survive its judicial torments. Perceiving, then, that "the First Resurrection" does not consist of the indiscriminate mingled people, who come forth from the graves in the hour of judgment; we proceed now to attend to what John declares the first resurrection is. He says, "I saw the souls of those who had been beheaded on account of the testimony of Jesus, and on account of the word of the Deity, and who had not worshipped the beast, nor his image, and had not received the sign upon their forehead and upon their hand; and they lived -- This is the First Resurrection", that is, the first resurrection consists of those who "come forth to a resurrection of life;" of the 144,000 redeemed from the earth, having the Lamb's Father's Name written in their foreheads; of the redeemed from among men, the Firstfruits unto the Deity and to the Lamb; in whose mouth is found no guile, and who are without fault before the throne of the Deity (Apoc. 14). These virgins, undefiled by the ecclesiastical woman of the Laodicean Apostasy -- the Mother of Harlots, the State Harlots, and Noncomformist, or Dissenting, Abominations of the earth -- with lamps well trimmed with the oil of the Truth (Matt. 25:4, 7), together with the living who remain, and though mortal do not die (1 Thess. 4:17; 1 Cor. 15:51), these all, being "the firstfruits unto the Deity," are apocalyptically styled "the First Resurrection". It is not so styled in relation to a second or third resurrection; but because it is the Resurrection of the Firstfruits. "Christ is the firstfruits; afterwards they that are Christ's in his presence" -- en ten parousia autou; and are "planted in the likeness of his resurrection" (Rom. 6:5) are resurrection - firstfruits also; and not only live, as "Death and the Grave" live before they are cast into the lake of fire; but, their names having been written in the book of the life of the Aion from the foundation of the world (ch. 13:8; 17:8), "they reign with Christ a thousand years". Therefore "blessed and holy is he that hath part in the Firstfruits - Resurrection: on such the Second Death hath no power; but they shall be priests of the Deity and of the Christ, and shall reign with him a thousand years. 4. "The Rest of the Dead"

"But the Rest of the Dead Ones lived not again until the thousand years had been finished".

The Apocalypse was showed to John, not alone for the benefit of the servants of the Deity in the Times of the Gentiles; but also for the same class among the subjects of the Millennial Kingdom. Eighteen hundred years ago, John wrote of the dead of the First Resurrection, multitudes of whom had not then been born; yet, he says concerning them, "I saw the dead small and great stand before the Deity". Upon the same principle he speaks of "the Rest of the Dead," who had not come into existence either in, or before, the time he wrote, or in the Times of the Gentiles, or before the resurrection of the Firstfruits. The "rest" is the remainder of a whole number of certain dead ones, to whom eternal life is to be imparted by the Son. The Firstfruits are only the earnest of the harvest to be gathered in. The Millennial Generations will have the happy assurance, that, though the resurrection of a Firstfruits had passed, there would be a resurrection of a remainder to complete the whole number originally given by the Father to the Son. This whole number of the dead is the subject of great solicitude and affection to Christ, who speaks of it in the following Scriptures in this wise: "Thou, O Father, hast given the Son power over all flesh, that he should give eternal life to as many as thou hast given him". "I pray not for the world; but for them whom Thou hast given me; for they are Thine. Father, I will that they also whom Thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me" (John 17:2, 8, 24). "All that the Father giveth to me, shall come to me. And this is the will of the Father who sent me, that everything which He hath given to me, I should lose nothing of it, but raise it again in the last day" (John 6:37-40). He styles this whole number given to him by the Father, the sheep of whom he is the Good Shepherd, and says, "I lay down my life for the sheep. And other sheep I have which are not of this (Mosaic) fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one Shepherd. Ye believe not because ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life, and they shall not perish in the Aion, eis ton aiona; neither shall any one pluck them out of my hand. My Father who gave them to me, is greater than all; and no one is able to pluck them out of my Father's hand. I and the Father are one" (John 10). In these testimonies we see, that the whole number is a gift bestowed upon the Lord Jesus Christ, whom he must bring, and upon whom he is to bestow eternal life; so that, when they die before the Aion, they may have part in the resurrection of Firstfruits; and if they die in the Aion, they may not perish in the Aion; but live again when the thousand years are past. Hence the whole number of the dead is a collection of persons taken out from mankind from the time of Abel to the end of the thousand years. Seven thousand years inhabitation of the earth by flesh and blood subject to death, is the Aion of Mortality: through all of which progresses the work of taking out a people from the race, who shall attain to incorruptibility and life upon the principle of a loving and faithful obedience to the Truth. These are given to the Son for Brethren by the Father; who bestows upon them the earth, in a finished and paradisaic perfection, as their inheritance and abode for ever. The manifestation of this whole number "redeemed from among men," is assigned to two notable and extraordinary epochs; the first, the beginning of the thousand years: the second, the end thereof. The first epoch precedes the Millennium, and is illustrated by the Resurrection of the Firstfruits; the second epoch after the Millennium is passed, is celebrated by the manifestation in life of "the Rest of the Dead" given by the Father to the Son to complete the fold -- "One fold and one Shepherd" -- "the Deity the all things in all". 5. The Great White Throne

#ITALIC#"And I saw a Great White Throne, and him sitting upon it, from whose face the earth and the heaven had fled away; and place had not been found for them".#ITALICOFF# In connection with this Great White Throne, John saw other thrones. "I saw thrones," saith he, "and they sat upon them, and judgment had been given unto them" -- a principal throne encompassed by other thrones. His vision of the thrones is more fully described in ch. 4. They are the thrones of the House of David occupied by "the Firstfruits unto the Deity and the Lamb," who "sit with the Son on his throne" (ch. 3:21). It is the throne of the new kingdom ruling over all without a rival. John's position in the vision when he saw this great throne of the redeemer, and the redeemed, who had "washed their robes, and made them white in the blood of the Lamb," and therefore communicated whiteness in vision to all things identified with them -- is when he and they had "executed the judgment written" and "given to them;" and were able to "rest from their labors" (ch. 14:13). "Judgment had been given, edothe, to them sitting upon the thrones" he saw; and as the result of its execution by the means represented in the military array of ch. 19 they had cast down the thrones of the kings of the nations, and had appropriated their "many diadems" to themselves (Dan. 7:9; Apoc. 19:12). The thrones were now theirs who had conquered them; "and they sat upon them" ruling the subject nations (ch. 2:26, 27). And so thoroughly and absolutely had they overcome "the kings of the earth and their armies," that there remained no place, space, or country, where they could hold their own. The earth was conquered to the ends of it, and all the nations were inherited by the King of kings and Lord of lords (Psa. 2:8). In the words of the Seventh Vial, "every island had fled away, and the mountains were not found" -- the kingdoms and empires of the world had disappeared as completely as the empires of Alexander and Napoleon I. The establishment of the Great White Throne of Christ and his Brethren changes the face of the entire world. The Gentile Constitution of Society in Church and State is entirely abolished; and all the sinners, the "miserable sinners," as they truly declare themselves to be, or "the spirituals of wickedness", as Paul styles them, who constitute the hierarchies, aristocracies, and office-holders, of the body politic, will be abolished with it, being "scattered," "put down," and "sent empty away" (Luke 1:51-53). Popes, Cardinals, Archbishops, Bishops, Priests, Parsons, and all other sorts of superior and inferior dealers in "sorcery" and "lies;" emperors, kings, cabinets, diplomatists, officers of state, military and naval commanders, parliaments, congresses, and all sorts of legislative bodies -- these all will be chased into the darkness of annihilation, and historical contempt, as "the Devil and his Angels," who for ages were "them who destroy the earth" (ch. 11:18). All these constituted things, with the peoples, nations, and tongues, in their political aggregation, are the Gentile "Heavens and Earth," or Body Politic. Its complete supersession by the world-wide dominion of the Saints, is Apocalyptically represented by the saying, "the Heaven and the Earth fled away; and place had been found for them no more." The manner of their flight is symbolically illustrated in Dan. 2:34, 35, where, as elements of Nebuchadnezzar's political image, they are smitten by the Stone Power, and "broken to pieces together, and become like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them; and the Stone that smote the image become a Great Mountain, and filled the whole earth".